Michael Wynn's Occult Reference Library
THE FORM,THE FORMS

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r than we, who are but as sparks derived from that insupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe, and unto him all return. therefore do we adore him; therefore do we invoke him; therefore in adoration to him, sinks even the banner of the east. secondly, let me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced

iples of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justifie

ions of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guard

complished through the process of self sacrifice unto our higher genius. thus, the step is appropriately six inches which equals tiphareth, the sephira of self sacrifice. secondly, as you advance your foot, it will be placed toe to heel next to the inside of the other member's foot you are sharing the step, grip and grand word with. at this point, you have completed the step. the grip standing in the form above, toe to heel, you are now ready to exchange the grip. reach with your right hand for the other person's right hand but intentionally miss it. reach for it a second time but grasp it by the fingers only and form a triangle with your thumbs. there is a significant meaning to the grip. at first, we could say it refers to seeking guidance in darkness, the silence of the mysteries, and o

t coming closer and closer to you. this light is only a small portion of that infinite light which is beyond our comprehension. allow the sphere of light, which appears to be no larger than a dinner plate, to hover above the crown of your head. feel its majestic power, its vastness and the infinite love that it has for all that is created. stretch both of your arms straight out to your sides into the form of a cross. take your right hand and gently plunge your index finger into that light which is above your head and will it to be drawn down as you touch your forehead. have it rest upon your forehead as you vibrate: ah-tah this should be pronounced elongated, in monotone and with one complete breath to sound like: aaaahhh-taaahhh. step 2 bring the point of your finger firmly down your body

0 0 INITIATION CEREMONY

rise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, wate

ar greater than we, who are but as sparks derived from that unsupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe and unto him all return. therefore do we adore him, therefore do we invoke him; therefore in adoration to him sinks even the banner of the east (done)secondly, let me advise you never to ridicule or cast obloquy upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced

1 10 INITIATION CEREMONY

of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ch that was irrelevant or pleonastic. the german editor, not feeling himself at liberty to select and reject, threw the whole of this posthumous matter into his third volume (where it occupies 370 pages, merely arranging the items according to the order of subjects in the book, and numbering each by the page which it illustrates. this is the supplement so frequently referred to in the book, under the form" see suppl. i have already introduced a few extracts from it in the foot-notes, especially where it appeared to contradict, or materially to confirm, the author's opinion expressed in the text. but in the present english edition it is intended to digest this supplement, selecting the most valuable parts, and adding original articles by the editor himself and by other gentlemen who have de

r prayer is peculiar to the norse and as. dialects, and foreign to all the rest: dst. hd)i or been, swed. dan. ion, as. hen, gen. bene f, credm. 152, 26, in chaucer hotie, engl. boon; from it, hena supplex, bensian supplicare. lastly the icel. swed (hjrlca, dun. dyrkc, which like the lat. colere is used alike of worship and of tillage, seems to be a recent upstart, unknown to the on. language. on the form and manner of heathen prayer we lack information; i merely conjecture that it was accompanied by a looking up to heaven, bending of the body (of which bidjan gave a hint, folding of hands, bowing of knees, uncovering of the head. these gestures grow out of a crude childlike noti.n of antiquity, that the human suppliant presents and submits himself to the mighty god, his conqueror, as a de

h. the en<,d. lea, ley has acquired the meaning of meadow, fiehl; also the slav, lug, boh. lutz, is at once grove, glade, and meadow. not only the wood, but wooded meadows were sacred to gods (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, t

, g) from which the christians scared away the holy sparrow^ the esth. sallo, finn, snlo means a holy wood, especially a meadow with thick nnderwood; the national god thara])ila is described by henry the letton (ad. ann. 1219: in confinio wironiae erat mons et silva 2y^dchcrrima, in quo dicebant indigenae magnum deum osiliensium natum qui tharapila- vocatur, et de loco illo in osiliam volasse, in the form of a bird (see suppl. to the old prussians, romove^n^'s, the most sacred spot in the land, and a seat of the gods; there stood their images on a liohj oak hung witli cloths. no unconsecrated person was allowed to set foot in the forest, no tree to be felled, not a bough to be injured, not a beast to be slain. there were many such sacred groves in other parts of prussia and lithuania^ the

on the contrary zicstac, for ziewestac. both of these forms, which have nothing to do with each other, live to this day in the speech of the common people: bav. ierte, austr. idrta, irita, vicentino-germ. corta, ortd, alem. zicstag, zinstag, ziestig, zistig, zienstig, zeinstig, zinstag. the insertion of the liquid has corrupted the word, and brought in quite irrelevant notions. in central germany the form diestag, ticstag seems to predominate (dicstik in the pdion, whence our dicnstag (less correctly dinstag, there is good reason for the ie; the spelling dingstag, as if from ding, thing, judicium, is false; dinstag occurs in gaupps magdeb. recht p. 272. the fovnth day i have never seen named after the god, either in mhg. or in our modern dialects, unless indeed the gwontig cited in the not

3 8 INITIATION CEREMONY

lashing 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 mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rit

4 7 INITIATION CEREMONY

r which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing f

geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads a

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

re no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phras

tice of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing h

ing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seekin

release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your v

have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles in the appropriate elemental colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, and working deosil. dra

ABRAMELIN1

e other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of

mbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of abra-melin has its basis in the qabalah. it is well to examine what

r increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place

to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should b

alt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, adonai, elohim, etc. it is necessary also in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarising themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out, devoutly, and with p

ABRAMELIN2

vouring to do; but (on the contrary) with an intrepid heart, and putting your whole trust in god, with a tranquil heart you shall exhort them to yield, letting them see that you have put all your of abramelin the mage 69 confidence in the living and only god, reminding them how powerful and potent he is; thus, therefore, govern yourself, using prudence towards them. and communicate unto them also the form72 in the which you wish them to appear; the which you can not determine, nor even themselves, but you ought the evening before to have demanded this from your guardian angel, who knoweth better than you your nature and constitution, and who understandeth the forms which can terrify you, and those of which you can support the sight.73 and you must not think that this can be done otherwise

in the arm, the power, and the force of god almighty; then shall you be in all safety, and the guard of your angel will defend you from all dangers. this is why you should have good courage, and have confidence that no adversity can happen unto you. observing then the doctrine that your angel will have given unto you, and persevering in placing all your trust in god, at length they will appear in the form commanded upon the terrace, upon the sand; when, according to the advice and doctrine received from your holy angel, and as i will clearly teach you in the following chapter, you shall propound your demand, and you shall receive from them their oath.75 the spirits which we should convoke on the first day are the four superior princes,76 whose names will be written in the nineteenth chapte

ay, having performed the ordinary orison, and the aforesaid ceremonies, you shall briefly repeat the aforesaid conjuration unto the said spirits, bringing to their remembrance their promises and oaths made on the preceding day to send unto you the eight sub-princes;77 and address the conjuration unto all the twelve together, and in a little while they will appear visibly, the eight sub-princes in the form which hath been commanded them; and they will promise and swear unto you (allegiance, as will be more fully shown in the following chapter. the names of the eight sub-princes are described hereafter in the nineteenth78 chapter. the conjuration of the third day. the conjuration of the third day is the same as that of the second day, seeing that we are then to remind the eight sub-princes o

u did from the four superior princes, that the following morning they shall have to appear before you together with all the spirits whose names you shall have given in writing, and also your familiar spirits. the demand of the third day. the eight sub-princes having presented all the spirits as you have directed them, you shall command that astarot82 with all his following shall appear visibly in the form which the angel shall have prescribed unto you; and immediately you shall see a great army, and all under the same form. you shall propound unto them the same demand, which you have already made unto the princes, and you shall cause them to take oath to observe the same; that is to say, that every time that you shall call one of them by his name, that he shall at once appear in such form

gnorance, and that he may deign to grant your demand. after this, invoke your holy guardian angel, and pray him to favour you with his vision, and to instruct you how you should design and prepare the symbol of the operation desired. also you shall remain in prayer until you shall see appear in the room the splendour of your angel. then wait to see if he shall expound or command anything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding therefrom, the symbol as you ought to make it, together with the name of the spirit who should serve you for this operation, or else that of his prince. and without touching or moving the lamen, copy at o

ABRAMELIN3

consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters forming a border round the void part( e) those of more irregular disposition, and in which in some instances single letters are placed separately in the vacant part of the square. it will be remarked that in nearly all cases these names arranged in the squares represent ge

c of g e squares. melammed is evidently from hebrew mlmd= a stimulus or spur to exertion. no. d is an acrostic of e j squares. ekdilun may be from the greek ekdeilon, which means, not afraid of; from ek- in composition, and deilon, frightened, cowardly. the sacred magick 131 the third chapter. o cause any spirit to appear, and take any form, such as of man, animal, bird, etc( b) it will appear in the form of a serpent( c) to make them appear in the shape of any animal( d) in human form( e) in the form of a bird (1) u r i e l r a m i e i m i m i e i m a r l e i r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g a a g t n a r o i t a e t r i m v a s a g o m r e n a t a i v

a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie from hebrew rmih= deceit. imimi is either from imm= the sea, or great w

rom heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor (if) in the form of a serpent( b c) in the form of an ape (1) a n a k i m n a k i m (2) c e p h i r e p h i r (3) o i k e t i s i k

se. such spirits may also be loaned to friends, in which case you can avail yourself of another ordinary spirit in place (e) the square numbered b is not however placed first in order in the ms, but fifth. it is a gnomon of b b squares taken from a square of d g squares. anakim= hebrew onqim= giants; the root onq also= a necklace or torque. this word anakim hardly appears to have any reference to the form of a lion. no. c is a gnomon of b b squares again, taken from a square of d g squares, and is in the ms. placed sixth in order. cephir in hebrew means kpir a young lion; and this square should probably therefore be numbered b. no. d is a gnomon of b d squares taken from a square of e j squares; and in the ms. occupies the first place in order. oiketis, greek, means a maid-servant or femin

ADDTLS

e in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tab

ADEPTUS MINOR INITIATION

up his cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left

irant replaces crucifix and repeats words as directed. third adept gives him back wand and crux ansata of chief adept. second and third adepts move away altar revealing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and rose. like him, o adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and

ed rays, under the planetary presidency are shewn forth in these seven walls "remember that thou hast entered by the door of the planet c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares, of which ten are marked and salient, representing the ten sephiroth in the form of the tree of life, acting throughout the planet. the remaining squares represent the \ybwrk and the eternal m, the three alchemical principles, the three elements, the seven planets, and the twelve signs, all operating in and differentiating the rays of each planet. note that in all, the 31 central upper square alone remains white and unchanged, representing the changeless essence of th

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

is a sort of abberation of the control itself. you think 'how well i am doing it' or perhaps that it would be rather a good idea if you were on a desert island, or if you were in a sound-proof house, or if you were sitting by a waterfall. but these are only trifling variations from the vigilance itself. a fifth class of break seems to have no discoverable source in the mind. such might even take the form of actual hallucination, usually auditory. of course, such hallucinations are infrequent, and are recognised for what they are. otherwise the student had better see a doctor. the usual kind consists of odd sentences, or fragments of sentences, which are quite distinctly heard in a recognisable human voice, not the student's own voice, or that of anyone he knows. a similar phenomenon is ob

g met in two ways. on the one hand, it is pointed out that science remains within its own domain by the device of cyclic definition, that is to say, the abstractions with which it begins are all it ever talks about. it makes no fresh contacts with reality, and therefore never encounters any possibly disturbing factors. this point of view is derived from the theory of relativity, particularly from the form of presentation adopted by eddington. this theory forms a closed circle. the primary terms of the theory *point-events *potentials *matter (etc- there are ten of them, lie at various points on the circumference of the circle. we may start at any point and go round the circle, that is, from any one of these terms we can deduce the others. the primary entities of the theory are defined in t

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

eling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its form--then courage must be found, or, rather, nausea must be swallowed. may god send us a saint george! iv. it is notorious that all genius is accompanied by vice. almost always this takes the form of sexual extravagance. it is to be observed that deficiency, as in the cases of carlyle and ruskin, is to be reckoned as extravagance. at least the word abnormalcy will fit all cases. farther, we see that in a very large number of great men there has also been indulgence in drink or drugs. there are whole periods when practically every great man has been thus marked, and these periods ar

ALEISTER CROWLEY ACROSS THE GULF

her in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. no

words that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in

oved the veiled one! but i feigned all the madness of passion and made her drunk thereon, so that she talked great words, frothing forth like dead fishes swollen in the sun, of how we should rule thebai and (it might be) displace pharaoh and take his throne and sceptre. yet, foolish woman! she could not think now she might remove this stupid high priest, her own nominee! so i answered her "assume the form of osiris, and all will be well in the temple of osiris" mocking her, for i knew that she could not. yet so drunken was she upon love and wine that there and then she performed the ritual of adoration and assumption. then i in merry mood put out my power, and caused her in truth to become osiris, so that she went icy stark,and her eyes fixed. then she tried to shriek with fear, and could

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against the possessing spirit, to be recited seven times over the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi dingir anna kanpa! zi dingir kia kanpa! zi dingir uruki kanpa! zi dingir nebo kanpa! zi dingir ishtar kanpa! zi dingir shammash uddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa!

ALEISTER CROWLEY BOOK OF LIES

kraat. go round to the north and repeat; but scream beta-alpha-beta-alpha-lambda-omicron-nu. go round to the west and repeat; but say epsilon-rho-omega- c. go round to the south and repeat; but bellow psi-upsilon-chi-eta. completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words iota-omicron pi-alpha-nu with the signs of n.o.x. extend the arms in the form of a tau, and say low but clear: pi-rho-omicron mu-omicron-upsilon iota-upsilon- gamma-gamma-epsilon-c? omicron-pi-iota-c?-omega mu-omicron- upsilon tau-epsilon-lambda-epsilon-tau-alpha-rho-chi-alpha- iota epsilon-pi-iota delta-epsilon-xi-iota-alpha c?-upsilon- nu-omicron-chi-epsilon-c? epsilon-pi-alpha-rho-iota-c?-tau- epsilon-rho-alpha delta-alpha-iota-mu-omicron-nu-epsilon- c? phi-lamb

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e different, even to the number of letters. it was written down once, in a letter to frank bennett> where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as initiates of the sanctuary of the gnosis of the o.t.o<degree o.t.o> are taught, expresses the unity under the form of complete manifestation by the symbolism of pure number, being kether by aiq bkr<malkuth multiplied by itself<<10 to the 2 power= 100, and thus established in the phenomenal universe. but, moreover, this number 100 mysteriously indicates the magical formula of the universe as a reverberatory engine for the extension of not

o whether it would be quite legitimate to seek to transcend this limitation. one need not presume to pass judgment. one can leave the decision to the will of each magician. the book of the dead contains many chapters intended to enable the magical entity of a man who is dead, and so deprived (according to the theory of death then current) of the material vehicle for executing his will, to take on the form of certain animals, such as a golden hawk or a crocodile, and in such form to go about the earth "taking his pleasure among the living<crowley, vol. iii, pp. 209-210, where occur paraphrased translations of certain classical egyptian rituals> as a general rule, material was supplied out of which he could construct the pa

e three. the first method concerns the so-called astral body. the magician should practise the formation of this body as recommended in liber o, and learn to rise on the planes according to the instruction given in the same book, though limiting his "rising" to the particular symbol whose god he wishes to invoke. the second is to recite a mantra suitable to the god. the third is the assumption of the form of the god- by transmuting the astral body into his shape. this last method is really essential to all proper invocation, and cannot be too sedulously practised. there are many other devices to aid invocation, so many that it is impossible to enumerate them; and the magician will be wise to busy himself in inventing new ones. we will give one example. suppose the supreme invocation to con

ould not wish to go somewhere until he knows for certain whither he wills to go- 205 appendix i. the reader will find excellent classical examples of rituals of magick in the equinox, volume i, in the following places "number i- the supplement contains considerations for preparing a ritual of self-initiation. the supplement is also a perfect model of what a magical record should be, in respect of the form "number ii- on pages 244-288 are given several rituals of initiation. pages 302-317 give an account of certain astral visions. pages 326-332 give a formula for rising on the planes "number iii- pages 151-169 give details of certain magical formulae. pages 170-190 are a very perfect example- classical, old style- of a magical ritual for the evocation of the spirit of mercury. pages 190-197

ent of this grade of initiation, the highest possible to any manifested man. unpublished "liber lxxviii" a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all the planes. part-published in equinox vii, p.143 "liber lxxxi. the butterfly net" an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. published under the title "moon-child" by the mandrake press, 41, museum st, london, w.c.1. 220 "liber lxxxiv. vel chanokh" a brief abstraction of the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. part-published in equinox vii, p. 229& viii, p. 99 "liber xc. tzaddi vel hamus hermeticus" an account of initiation, and an

ALEISTER CROWLEY MAGICK WITHOUT TEARS

emedy "one genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'dr. brewer's guide to science; i.e, by having aspirants write to the master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting magic without tears get any book for free on: www.abika.com 4 his answer in the form of a letter 'what is it 'why should i bother my head about it 'what are it's principles 'what use is it 'how do i begin, and the like "this plan has been put into action; the idea has been to cover the subjects from every possible angle. the style has been colloquiel and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been 4 a

he other 2 books are being sent at once "working out games with numbers" i am sorry you should see no more than this. when you are better equipped, you will see that the qabalah is the best (and almost the only) means by which an intelligence can identify himself. and gematria methods serve to discover spiritual truths. numbers are the network of the structure of the universe, and their relations the form of expression of our understanding of it (he gives the numerical value of the letters of the greek alphabet- not copied here- ed) in greek and hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from the phoenicians through the arabs. you need no more of greek and hebrew than these values, some sacred words- knowledge grows by use- and books of reference. one cannot se

shnu, jesus, melcarth, mithras, or another, often excite themselves- call it "energized enthusiasm" if you want to be sarcastic- to the point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realizati

show how 0 and 2 appear constantly in nature as the common order of events. love is the law, love under will. fraternally, 666 chapter vi the three schools of magick (i) 45 cara soror, do what thou wilt shall be the whole of the law. here is the first section of m. gerard aumont's promised essay28; it was originally called "the three schools of magick (don't be cross, please, because it is not in the form of a personal letter) there is today much misunderstanding of the meaning of the term "magick. many attempts have been made to define it, but perhaps the best for our present purpose of historical-ideological exposition will be this- magick is the science of the incommensurables. this is one of the many restricted uses of the word; one suited to the present purpose. it is particularly to

consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of these documents. the doctrine is conveyed, as is customary among initiates, in the form of a parable. those who have attained even a mediocre degree of enlightenment are aware that the crude belief of the faithful, and the crude infidelity of the scoffer, with regard to matters of fact, are merely childish. every incident in nature, true or false, possesses a spiritual significance. it is this significance, and only this significance, that possesses any philosophical value t

ALEISTER CROWLEY MEDITATION

is a sort of aberration of the control itself. you think "how well i am doing it" or perhaps that it would be rather a good idea if you were on a desert island, or if you were in a sound-proof house, or if you were sitting by a waterfall. but these are only trifling variations from the vigilance itself "a fifth class of breaks" seems to have no discoverable source in the mind. such may even take the form of actual hallucination, usually auditory. of course, such hallucinations are infrequent, and are recognized for what they are; otherwise the student had better see his doctor. the usual kind consists of odd sentences or fragments of sentences, which are heard quite distinctly in a recognizable human voice, not the student's own voice, or that of any one he knows. a similar phenomenon is

hing takes place on a higher level. also the conditions of thought, time, and space are abolished. it is impossible to explain what this really means: only experience can furnish you with apprehension (this, too, has its analogies in ordinary life; the conceptions of higher mathematics cannot be grasped by the beginner, cannot be explained to the layman) a further development is the appearance of the form which has been universally described as human; although the persons describing it proceed to add a great number of details which are not human at all. this particular appearance is usually assumed to be "god" but, whatever it may be, the result on the mind of the student is tremendous; all his thoughts are pushed to their greatest development. he sincerely believes that they have the divi

one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<
ed with nitre, whose potassium has the violet flame of jupiter, the father of all, whose nitrogen is that inert element which by proper combination becomes a constituent of all the most explosive bodies known; and oxygen, the food of fire<salt peter. such charcoal impregnated with potash is now commonly sold for incense burning in the form of disks with an indentation in the top "three kings charcoal" is a popular brand, but some "self-starting" barbecue brickettes are also of this composition and much less expensive> this fire is blown upon by the magician; this blaze of destruction has been kindled by his word and by his will. into this fire he casts the incense, symbolical of prayer, the gross vehicle or image of his asp

ALEISTER CROWLEY TAO TEH KING

hastily answer 'nothing 8 remains' there is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating

set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readily to my aid and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular f

wley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being. this state of mental unity with an author or sage is not uncommon in the case of students who hand copy works by others. one comes to feel what the next sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies. it is properly expressed by calligraphy and by careful notes and commentaries) i completed my translation within three days, but during the last five years i have constantly reconsidered every sentence. the manuscript has been lent to a number of friends((weh

ncealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread o

(cf. kwangtze on the rotten tree, etc. zan kien shieh. s. b. e. xxxix, p.217) 45 chapter xl omitting utility. 1. the tao proceeds by correlative curves, and its might is in weakness. 2. all things arose from the teh, and the teh budded from the tao((the law of the tao is constant compensation; its method is always to redress the balance, and reduce the equation to zero. in its action it resembles the form of energy which we call gravitation very closely. it is an inertia always tending to minimize stress) 46 chapter xli the identity of the differential. 1. the best students, learning of the tao, set to work earnestly to practice the way. mediocre students now cherish it, now let it go. the worst students mock at it. were it not thus mocked, it were unworthy to be tao. 2. thus spake the mak

ALEISTER CROWLEY THE HEART OF THE MASTER

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

ning! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. fals

lain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the very season of the birth on earth of our brother the master whose word is thelema, whose name is yet hidden under the form of a lion. for it was most needful to prepare his way that he might proclaim his law in every land that is upon the surface of the earth "and this work has been done by the society founded to that end by our sister. yet even so, behold! full fifty years have passed, and only now is the hour of power come upon our brother the lion to utter his word with full efficacy to the whole earth" no

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith and hadith, these being themselves conceived as complementary, as two equivalent to naught "divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unacc

ions of a perfectly orthodox astronomer in the undeniably practical university- a poor thing, but mine own- of cambridge "whenever there is matter there is action and therefore curvature; and it is interesting to notice that in ordinary matter the curvature of the space-time world is by no means insignificant. for example, in water of ordinary density the curvature is the same as that of space in the form of a sphere of radius 570,000,000 kilometers. the result is even more surprising if expressed in time unites; the radius is about half-an-hour "it is difficult to picture quite what this means; but at least we can predict that a globe of water 570,000,000 km. radius would have extraordinary properties. presumably there must be an upper limit to the possible size of a globe of water. so fa

his is peculiarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by virtue of having formulated itself, or the universe (as it happens to view the case, in the form of duality, and since all the experiences of the ego are necessary to it, as all phenomena soever are necessary, it is permissible to regard the totality of the experience of the ego as the presentation in duality of a single simultaneous fact. in other words, life is an attempt to realize one's own nature in one's own soul. the man who fails to recognize it as such is hopelessly bewilder

. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum of all. the new comment by 'the word' one means the magical formula, symbol, or expression. study the whole nature of the number 93, that of

er. in this duality sorrow consists. i think that possibly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught "the wages of sin is death" for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's ety. dict) is connected with the root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental

ALEISTER CROWLEY THE QABALAH

but there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash, it is found that in jeremiah xxv, 26, the word kcc, sheshakh, symbolizes lbb, babel. besides all these rules, there are certain meanings hidden in the shape of the letters of the hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the 6 athbash and abgath

the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt. here is a magic disk for me to hurl, and win heaven by violence, says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a weapon in your hand; then if satan be divided against satan, etc. 28. attainable; and so, useful. my victory, my power, says the philosophus. 30. the balance truth. most useful. liber lviii 39 31. al the reply t

ALEISTER CROWLEY EQ I 1

mbic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar 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 might

ll" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision

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 say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" an

ALEISTER CROWLEY EQ I 5

in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy

there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention as an example, that by the mode of temura called 74 athbsh, athbash, it is found that in jeremiah xxv. 26, the word shshk, sheshakh, symbolises bbl, babel. besides all these rules,there are certain meanings hidden in the shape of the letters of the hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letters or letter being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the variations found in

the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. avd the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt "here is a magic disk for me to hurl, and win heaven by violence" says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a weapon in your hand; then "if satan be divided against satan" etc. 113 28. attainable; and so, useful "my victory "my power" says the philosophus. 30. the balance- truth. most useful. 31. la the reply to al, who

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the early part of the 20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one lig

ies: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the center of the one to the left. the left "u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also m

t of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the form of a man with the head of a golden hawk. while i have been observing this, the goddess has kept up a continuous wail, like the baying of a thousand hounds; and now her voice is deep and guttural and hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu mara

d, and that hath 42. all this while the dewdrops have turned into cascades of gold finer than the eyelashes of a little child. and though the extent of the aethyr is so enormous, one perceives each hair separately, as well as the whole thing at once. and now there is a mighty concourse of angels rushing toward me from every side, and they melt upon the surface of the egg in which i am standing in the form of the god kneph, so that the surface of the egg is all one dazzling blaze of liquid light. now i move up against the tablet- i cannot tell you with what rapture. and all the names of god, that are not known even to the angels, clothe me about. all the seven senses are transmuted into one sense, and that sense is dissolved in itself (here occurs samadhi) 33. let me speak, o god; let me de

k, o god; let me declare it. all. it is useless; my heart faints, my breath stops. there is no link between me and p. i withdraw myself. i see the table again (he was behind the table for a very long time. o.v) and all the table burns with intolerable light; there has been no such light in any of the aethyrs until now. and now the table draws me back into itself; i am no more. my arms were out in the form of a cross, and that cross was extended, blazing with light into infinity. i myself am the minutest point in it. this is "the birth of form" i am encircled by an immense sphere of many-coloured bands; it seems it is the sphere of the sephiroth projected in the three dimensions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all

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e of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra

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housand forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan follows behind him in the form of a sleuth-hound ever tempting him from the right path. now he is overcome by a great loneliness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him. on he toils, at length it is the summit- no! but another ridge and a myriad more. a thousand fiends enter him, a thousand little s

ristian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. then youth came, and with it god's name had grown to be a curse, and the form of jesus stood forth in the gloom of golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly one summer night he broke away from the ghouls that had tormented him, casting aside the sordid conventions of life, defying the laws of his 231 land, doubting the decaying religion of his childhood, he snapped, like rotten twigs, the worm-eaten

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 the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and

. 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 cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guar

verse, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the second order, for the purpose of commencing the process of the initiation which shall ultimately lead the candidate to the knowledge of his higher self. but he is first admitted to the grade of neophyte which hath no number, concealing the commenceme

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ge. one of the most beautiful of them, when told in full, is the tale of the mermaid wife. on a moonlight night, as an orkney fisherman strolled by the sea-shore, he saw, to his amazement, some beautiful maidens dancing a saraband on the smooth beach. in a heap by their side lay a bundle of skins, which, on his approach, the maidens seized and then plunged with them into the surf, where they took the form of seals. but the fisherman had managed to snatch up one skin, which lay apart from the rest, and so one maiden was left behind. despite her entreaties and her tears, he kept the skin, and she was at last obliged to follow him to his hut. they married and had many children, who were like all other children, except for a thin web between their fingers, and for years husband and wife lived

ongue, and then return with saddened countenance. and so the years passed, until one day, whilst playing in the barn, one of the children found an old dried skin. he took this to his mother gleefully, and she, snatching it from him, kissed him and his brothers and sisters, and then rushed down to the sea. and the fisherman, when he returned home that evening, was just in time to see his wife take the form of a seal and dive into the water. he never saw her again, but sometimes she would call o'nights, 338 as she sported on the shore with her first husband, who was, of course, the large seal. that is the story as they tell it to-day in orkney, and that is the story as told by haroun al raschid. only, in the "arabian nights" it is called the "the melancholy youth" and the seal is replaced by

re human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make his abode on land, so a maccodrum could assume the form of a seal and betake himself to the sea! while in this guise we are told that several maccodrums had met their death. 345 there is one local story which stands out from the rest, in that it contains a song by the animal: a band of north uist men slaughtered a number of seals on the heisker rocks, and brought them to

and has indeed sadly scorched "his fundamental basis? the literary guide and rationalist review, 1908-9. monthly, 2"d. of all the lame ducks that crow upon their middens under the impression that they are reincarnations of sir francis drake, i suppose that the origin-of-religion lunatics are the silliest. 386 listen to charles callow-hay on stonehenge! here's logic for you "stonehenge is built in the form of a circle "the sun appears to go round the earth in a circle" argal "stonehenge is a solar temple" or, for the minor premiss "eggs are round" argal "stonehenge was dedicated to eugenics" listen to johnny bobson on cleopatra's needle "the needle is square in section "the old egyptians thought the earth had four corners" argal "the needle was built to commemorate the theory" or, even wors

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st, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken al

itual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slain("see" illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis("see" illustration (v) raise the arms at an a

so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the "goetia" as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a 26 matter, and its grades so delicately s

g 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 experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mentally for the experiment, and by seeking in every possible way to intensify and prolong the effect. simple impressions in normal consciousness are re

ight 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- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one may doubt whether the drug alone ever does this. it is perhaps only the destined adept who, momentarily freed by the dissolving action of the drug from the chain of the four lower skand

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commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described "diagram 59. the circle of art" 1 weh note: this data contains typographic errors from the first edition. this is a duodecagram (twelve sided regular figure. it is oriented with a vertex to top and all diagonal chords are drawn, except those which would cross the exact center of the figure. each vertex surmounts a small ring

ee: appear! appear! taphthartharath! in the name of asboga: i invoke thee: appear! appear! taphthartharath! 183 in the name of din and doni: i invoke thee: appear! appear! taphthartharath! in the name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by

y am i! i am osiris onnophris, the justified one. i am the lord of life triumphant over death: there is no part of me that is not of the gods: i am the preparer of the pathway, the rescuer unto the light! i am the reconciler with the ineffable! i am the dweller of the invisible! let the white brilliance of the divine spirit descend [a long pause] thus at length have i been permitted to comprehend the form of my higher self! adoration be unto thee, lord of my life, for thou hast permitted me to enter thus 204 far into the sanctuary of thine ineffable mystery: and hast vouchsafed to manifest unto me some little fragment of the glory of thy being. hear me, angel of god the vast one: hear me, and grant my prayer! grant that i may ever uphold the the symbol of self-sacrifice: and grant unto me

e altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the rose- cross symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of the darkness let the light arise [the "chief adept" without moving, says] buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross of the rose! like him, o adepts of all ages, have ye toiled; like him have ye suffered tribulation. poverty, torture, and death have ye

ad of scorpio_ taurus aquarius< scorpio leo_ salt mercury hb:koph water air_ sulphur hb:bet saturn hb:chet dee_ mars hb:gemel sun hb:chet jupiter_ taurus aquarius hb:taw scorpio leo_ mercury hb:heh moon hb:nun venus_ capricorn libra hb:yod cancer aries_ virgo gemini hb:mem pisces sagittarius_ illustration on page 222 described "diagram 76. the black calvary cross" this is a large stylized rose in the form of a petaled and divided circle on the point of intersection of a large black calvary cross. the rose is divided into five sections by five radii, one radius straight down. within the five partitions thus created, there are five petaled rings marked with colors. top partition petals, top to center: azure, pink, grey, lt. yellow and white. upper right partition petals, outside to center: p

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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 burneth a pyramid of flame, which consumeth neither but blindeth both, so that the one beholdeth not the other. notwithstanding, when the one is lost in the water, and the other is burnt up in the flame, they become united in the form of a woman fashioned of earth and of air, who without husband is yet mother of many sons. 9. now the sons are in truth but one son; and the one son but a daughter draped and never naked; for her mother is naked, therefore is she robed. and she is called the light of my love, for she is concealed and cannot be seen, as the sun burneth over her and drowneth her in fire, whilst below her sur

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mmeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly des

consistency of an extract; this extract is treated with water, which dissolves the gummy foreign matter, and the resin then remains in a pure condition. this product is soft, of a dark green colour, and possesses to a high degree the characteristic smell of hashish. five, ten, fifteen centigrammes are sufficient to produce surprising results. but the haschischine, which may be administered under the form of chocolate pastilles or small pills mixed with ginger, has, like the "dawamesk" and the "extrait gras" effects more or less vigorous, and of an extremely varied nature, according to the individual temperament and nervous susceptibility of the hashish-eater; and, more than that, the result varies in the same individual. sometimes he will experience an immoderate and irresistible gaiety

fatal craving which made him mine. jules foreau, you might have been a statesman; you became a sot_ but you shall make the name of doctor arthur lee famous for ever, and put an end to the great 121 problem of the ages. aha, my friend, how mad of me to fill my diary with this cheap introspective stuff! i feel somehow that the affair will end badly. i am writing my "defence" certainly that excuses the form. a jury can never understand plain facts_ the cold light of science chills them; they need eloquence, sentiment. well, i must pay a lawyer for that, if trouble should really arise how should it? i have made all safe_ trust me! i gave him the drug yesterday. the atropine was a touch of almost superhuman cleverness; the fixed, glassy stare deader than death itself. i complied with the fooli

t during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the magician shall be careful to keep the point of the magic sword upon the centre of the sigil. j. now let the magician imagine himself as "clothed outwardly" with the semblance of the form of the spirit to be evoked: and in this let him be careful "not to identify himself" with the spirit, which would be dangerous, but only to formulate a species of mask, worn for the time being. and if he know not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation. this form being assumed, then let him pronounce aloud, with

it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and

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gaudentio di lucca in the inquisition, yet out of the depths of such experience "i" have always come without a trace of its effect in diminished strength or buoyancy. had the first experiment been followed by depression, i had probably never repeated it. at any rate, unstrung muscles and an enervated mind could have been resisted much more effectually when they pleaded for renewed indulgence than the form which the fascination actually took. for days i was even unusually strong; all the forces of life were in a state of pleasurable activity, but the memory of the wondrous glories 250 which i had beheld wooed me continually like an irresistible sorceress. i could not shut my eyes for midday musing without beholding in that world, half dark, half light, beneath the eyelids, a steady processi

either side of the road be a phalanx of monstrous afreets with drawn swords of flame- though demon cries peal before him, and unimaginable houris beckon him back- over thorns, through furnaces, but into- life! to the first restaurant at hand we hastened. passing in, i called for that only material relief which i have ever found for these spiritual sufferings- something strongly acid. in the east the form in use is sherbet; mine was very sour lemonade.1 a glass of it was made ready, and with a small glass tube i drew it up, not being able to bear the shock of a large swallow. relief came but very slightly- very slowly. before the first glass was exhausted i called most imperatively for another one to be prepared as quickly as possible, let the flames should spread by waiting. in this way i

xpression which other bystanders thought ineffably puerile, have i recongised the landmark of a field of wonders wherein i have travelled in perfect ravishment. i understood the symbolisation, which they did not. though as perfectly conscious as in his natural state, and capable of apprehending all outer realities without hallucination, he still perceived every word which was spoken to him 270 in the form of some visible symbol which most exquisitely embodied it. for hours every sound had its colour and its form to him as truly as scenery could have them. the fact, never witnessed by me before, of a mind in that state being able to give its phenomena to another and philosophise about them calmly, afforded me the means of a most clear investigation. i found that his case was exactly analogo

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magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words, the sum total of external and internal experience always an only tells us how things are constituted for us, and for our intellectual capacities, not how they are in themselves and apart fro

lso are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and not-god- the universe, or the power which asserts a separateness, an individuality, 56 a self-consciousness- i am! this is explained in brihad ranyaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereupon he cried out at the beginning 'it is i' thence originated the name i. therefore to-day, when anyone is summoned, he answers first 'it is i; and then only he names the other name which he bears."21 this consciousness of "i" is the second veil which man meets on his upward journey, and, unless he avoi

d he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of the faith, and every-thing is concentrated therein(

one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the end of sw tm r m sw mi's "hatha-yoga" bhakti really means the constant perception of the form of the lord by the antahkarana. there are nine kinds of bahktis enumerated. hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yo

ath, the yogi maintains that he can also control the omnipresent manifesting power out of which all energies arise, whether appertaining to magnetism, electricity, gravitation, nerve currents or thought vibrations, in fact the total forces of the universe physical and mental. pr na, under one of its many forms118 may be in either a static, dynamic, kinetic or potential state, but, notwithstanding the form it assumes, it remains pr na, that is in common language the "will to work" within the ak sa, from which it evolves the universe which appeals to our senses. the control of this world soul, this "will to work" is 97 called pr n y ma. and thus it is that we find the yogi saying that he who can control the pr na can control the universe. to the perfect man there can be nothing in nature tha

ALEISTER CROWLEY EQUINOX EQ I 6

count, guilty [judges "echo "guilty" clerk. fourthly, that you did at midnight upon martinmas, 99 eighteen years ago, in the valley of hinnom, on the stone called succoth, bind yourself in a diabolical pact with satan, whereby he granted the power to change your sex at will, since which time you have become the father of an innumerable brood of devils, and in particular have travelled by night in the form of an owl to assault the virtue of many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "gui

ue of many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty" clerk. fifthly, that you do take the form of a bat, and suck the blood of sleeping children, and moreover have bewitched divers cows to the prejudice of the holy orders of knights hospitaller and others, lawful owners of the aforesaid cows. prosecutor. all clear marks of a witch! laylah. your saviour sent devils into swine. bishop. blasphemy on blasphemy["crosses himself. sure only the devil could speak thus. on the fifth count

ALEX SANDERS THE KING OF THE WITCHES

vercame it by force-the same fate as had befallen the ancient religions of egypt and of the aztecs. ill england tolerance had prevailed until the arrival of the inquisitors. at first the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch

no use: paddy was dead, his discoloured face buried in the pile ofpennies. seizing alex's haads again, mrs peters rolled her eyes and declared that in that instant she had felt the pennies leave the floor and fly into her head. now, whenever she moved, she could feel. them jangling inside. for one second alex felt hysterical laughter rising within him. as a child he had had a little money box in the form of a coloured man's head. an outstretched hand wasattached to a lever at the back, and when apen.n.y was put into it and the lever was depressed, the hand cam.eup to the open mouth and tipped the penny down the thrpat. heremetnbered how often he had tried to rifle it by sticking a knife.between its teeth and shaking it upside down, besides ,having pennies rattling in her head, mrs peters

hristian martyrs. no witch was killed that night but many were scourged with real whips, and some sent out so much of their vital life-force into their familiars that they subsequently died. that week dense mists and fogs obscured the english ch;ume;l; the 126 invasion 'was called off. we believe it was due to witthcraft. q: you speak offamiliars. in old witch trials it was said that they were in.the form of dogs and cats. what ate they really? a: familiar is our term for a concentration of power, drawn from the godhead or the central reservoir of power, and sent to do our will. to an experienced witch, a familiar looks like. a ball or cone of fire. it is invisible to nonwitches. q: do politics play any part in witchcraft? a: none whatever. i have no political bias; i never vote. by nature

the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when she believes the power has come, she calls 'now' and the witches fall to the ground. spells are made, magic is worked, and they end the esbat with the mass, which is a meal taken by all within the circle. note: this is the form of meeting practised in alex sanders's covens and taught to him by his grandmother. pptnbix[ 3jnitiation([trtmonit the first-grade initiate, who will have received instruction for some weeks before he is called to the initiation ceremony, is sent to have a bath. in his absence the circle is made and the rest of the coven are within the circle. the initiate is blindfolded and naked. he is

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

o close to the machinery, being ourselves an integral part of the whole. we see a little bit of it here, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may have a vision, we may have a high moment of revelation, but when we contact the reality on every side, we question the possibility of the ideal materialising, for the intelligent relationship between the form and that which utilises it seems so far from adjustment. the recognition of the factor of the intelligence will inevitably lead us to the contemplation of the evolution of consciousness in its many forms, ranging all the way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be super

en vision and hope for. the third stage lies a long way ahead, and may be considered by many a vain chimera. but some of us have a vision. which, even if unattainable at present, is logically possible if our premises are correct, and our foundation is rightly laid. it is that of unified existence. not only will there be the separate units of consciousness, not only the differentiated atoms within the form, not only will there be the group made up of a multiplicity of identities, but we shall have the aggregate of all forms, of all groups, and of all states of consciousness blended, unified, and synthesised into a perfected whole. this whole you may call the solar system, you may call it nature, or you may call it god. names matter not. it corresponds to the adult stage in the human being;

our future talks principally upon what we might call the psychical evolution, or the gradual demonstration and evolutionary unfoldment of that subjective intelligence or consciousness which lies behind the objective manifestation. as usual, we will handle this lecture in four divisions: first, we will take the subject of the evolutionary process, which, in this particular case is the evolution of the form, or the group; then the method of group development; next we will consider the stages that are followed during the cycle of evolution, and finally we will conclude with an attempt to be practical, and to gather out of our conclusions some lesson to apply to the daily life. the first thing necessary for us to do is to consider somewhat the question of what a form really is. if we turn to a

ght is borne out by st. paul in a letter to the church at ephesus. in the second chapter of the epistle to the ephesians he says "we are his workmanship" literally, the correct translation from the greek is "we are his poem, or idea" and the thought in the mind of the apostle is that through the medium of every human life, or in the aggregate of lives which compose a solar system, god is, through the form, whatever it may be, working out an idea, a specific concept, or detailed poem. a man is an embodied thought, and this is also the concept latent in the definition of plutarch. you have therein first the idea of a self-conscious entity, you have then to recognise the thought or purpose which that entity is seeking to express, and finally, you have the body or form which is the sequential

onsidering mineral, vegetable, animal and human we have three factors again present, provided, of course, that the basis of our reasoning is correct: first, that the original atom is itself a life; secondly, that all forms are built up of a multiplicity of lives, and thus a coherent whole is provided through which a subjective entity is working out a purpose; thirdly, that the central life within the form is its directing impulse, the source of its energy, the origin of its activity, and that which holds the form together as a unity. this thought can well be worked out in connection with man, for instance. for the purpose of our lecture, man can be defined as that central energy, life, or intelligence, who works through a material manifestation or form, this form being built up of myriads

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the se

olar copyright 1998 lucis trust discovery and experience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consci

he life of the spirit, and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three

involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. primarily it involves the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge. it does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form, and recognises the purpose of pervading circumstances. it is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. this process of gradual expansion the result of the definite effort and strenuous right thinking and living of the aspirant hims

es their right to serve, and the strength of the method of their appeal. knowing the quintessence of pain, knowing the depth of sin and of suffering, their methods can be exquisitely measured to the individual need; yet at the same time their realisation of the liberation to be achieved through pain, penalty, and suffering, and their apprehension of the freedom that comes through the sacrifice of the form by the medium of the purificatory fires, suffices to give them a firm hand, an ability to persist even when the form may seem to have undergone a sufficiency of suffering, and a love that triumphs over all setbacks, for it is founded on patience and experience. these elder brothers of humanity are characterised by a love which endures, and which acts ever for the good of the group; by a k

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he spark within the peopling third impelled to further growth. the builders of the lowest forms, manipulating densest maya, merged their production with the forms built by the watery ones. matter and water merged produced the third in time. ascension thus progressed. the builders worked in union. they called the guardians of the fiery zone. matter and water mixed with fire, the inner spark within the form were blended all together- 14- a treatise on cosmic fire copyright 1998 lucis trust the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the h

d. a million fires rose up. the quality of matter densified, but form was not. the sons of god arose, scanned the depth of flame, took from its heart the sacred stone of fire, and proceeded to the next. in turning next the great wheel launched the second. again the flame burst forth, took to its heart the stone and proceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better d

merged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer dark

a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hath been heard. the word of love succeedeth. the past controlled the form. the now evolves the life. the day that is to be sounds forth the word of power. the form perfected and the life evolved hold the third secret of the greater wheel. it is the hidden mystery of living motion. the mystery, lost in the now but known to the lord of cosmic will- 19- a treatise on cosmic fire copyright 1998 lucis trust stanza ix the thirty thousand million watchers refused to h

as sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of their karma. the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

cis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in

odifications. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses) 11. memory is the holding on to that which has been known. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and th

mind (restraint of the vrittis) is secured. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. 17. the consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss; and the soul, through identification. 18. a further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted. in this stage, the chitta is responsive only to subjective impressions. 19. the samadhi just described passes not beyo

endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8. incorrect knowledge is based upon perception of the form and not upon the state of being. this sutra is somewhat difficult to paraphrase. its significance consists in this: knowledge, deduction and a decision which is based upon externals, and upon the form through which any life in any kingdom of nature is expressing itself, is (to the occultist) false and untrue knowledge. at this stage in the evolutionary process no form of any kind measures

vinity through its third aspect. raja yoga trains a man to function in his second aspect and through that second aspect to put himself en rapport with the "true nature" latent in any form. it is the "being" that is the essential reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether i

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

f western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyrigh

he intuition in the work of self-preservation and of continuity of consciousness in the subjective and real worlds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its development. he defines it as "the apprehension by the mind of reality directly as it is, and not under the form of a perception or a conception, nor as an idea or object of the reason, all of which by contrast are intellectual apprehension."2(14) we rate the science of the mind or the modifications of the thinking principle (as the hindu calls it) as strictly human, relegating man's instinctual reactions to qualities he shares in common with the animals. may it not be possible that the science of t

s upon which the systems are based are widely divergent, and it would be worth our while to consider them, for in understanding them and in the eventual union of the two it is possible that the way out may be found for the new race in the new age. first: in the eastern system, it is assumed that within every human form dwells an entity, a being, called the self or soul. second: this self utilizes the form of the human being as its instrument or means of expression, and through the sum total of the mental and emotional states will eventually manifest itself, utilizing the physical body as its functioning mechanism on the physical plane. finally, the control of these means of expression is brought about under the law of rebirth. through the evolutionary process (carried forward through many

physical organism are covered in my book, the soul and its mechanism, and will not be enlarged upon here, beyond quoting one paragraph "behind the objective body lies a subjective form constituted of etheric matter, and acting as a conductor of the life principle of energy, or prana. this life principle is the force aspect of the soul, and through the medium of the etheric body the soul animates the form, gives it its peculiar qualities and attributes, impresses upon it its desires and, eventually, directs it through the activity of the mind. through the medium of the brain the soul galvanizes the body into conscious (directed) activity and through the medium of the heart all parts of the body are pervaded by life".9(34) there is also another "body" which is composed of the sum-total of a

ul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind principle. in an ancient book of the hindus, the bhagavad gita, these significant words are found "self is the friend of self for him in whom the self is conquered by the self; but to him who is far from the self his own self is hostile like an enemy".4(39- 31- from intellect to intuition copyr

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

eedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for tr

rs 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 worker with the law must now

life is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows

hich is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in matter and assume forms whereby their peculiar specific state of consciousness may be realised and their vibr

nt. the life at the heart of the solar system is producing an evolutionary unfoldment of the energies of that universe which it is not possible for finite man as yet to vision. similarly the centre of energy which we call the spiritual aspect in man is (through the utilisation of matter or substance) producing an evolutionary development of that which we call the soul, and which is the highest of the form manifestations the human kingdom. man is the highest product of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals

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

own methods. the knowledge we now have of how men work on the physical plane as integrated personalities, and of how they can be expected to work, given certain conditions, is broad and sound, and the wideness of its grasp can be somewhat gauged if we compare what we know today with what was known a hundred and fifty years ago. but it has been largely based upon a study of the abnormal, and upon the form aspect (this latter being the true scientific method, and is therefore limited and circumscribed when it is put to the test in the last analysis and in the light of the undoubtedly existent supernormal. what i seek to do, and the contribution i seek to make to the subject, have to do with the emphasis we shall lay upon the nature of the integrating principle found within all coherent form

n the fourth kingdom of nature which they create, and through which they have to express the quality of their ray group and the energy of that one of the three essential groups to which their soul ray is related. we shall therefore, if possible, endeavour to add to modern psychology and enrich its content with that esoteric psychology which deals with the soul or self, the ensouling entity within the form. c. the third effect of the study of these rays should be twofold. not only shall we understand somewhat the inner side of history, not only shall we gain an idea of the divine qualities emerging from the three aspects and determining the forms of expression on the physical plane, but we shall have a practical method of analysis whereby we can arrive at a right understanding of ourselves

because of their one-pointed determination to tread the path. it is applied because the aspirants' own souls so ordained it, prior to incarnation, and it was the will of their souls that a certain measure of growth, hitherto unknown, should be attained, a certain degree of detachment from form should be achieved, and a certain preparation should be undergone which would lead to a liberation from the form life. the idea that a renewed effort towards the goal of spiritual light is the cause of trouble or precipitates disaster is not a statement of fact. the extent of the discipline to be undergone by a disciple is settled and known by his soul before he even takes a body; it is determined by law. it is this problem of energy units and their mutual interplay which underlies the entire subjec

but they are not yet consciousness itself, nor so identified with the soul that consciousness of all else drops away. to achieve that is their aim and objective. let me also remind you that the career of the monad (an aspect of energy found on one or other of the three major rays) can be roughly divided into three parts, leading to a fourth: 1. a lower realisation of a unity which is the unit of the form nature. in this unity, the soul is so closely identified with the matter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some life of full personality expression, wherein the soul is completely centred in personality reactions; the lower life is so strong and vital that a powerful and material expression eventuates. 2. a

nto a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and of a growing- 15- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expansion of the "becoming-aw

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he continuity of revelation, christianity enters upon its cycle of expression under the same divine law which governs all manifestation the law of cyclic appearance. this revelation passes through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so that which he incarnated to demonstrate must also live. the cell in the womb, the stage of littleness, the development of the child into the man to all this he submitted himself, and underwent all the

l way and a more rapid following in the footsteps of the son of god? this is one of the points which concern us and with which this book will attempt to deal. if this more intensive meaning can be found, and if the drama of the gospels can become in some peculiar way the drama of those souls who are ready, then we shall see the resurrection of the essentials of christianity and the revivifying of the form which is so rapidly crystallising. 2 it is of interest to recall that other teachings besides that of christianity have emphasised these five important crises that occur, if so desired, in the life of those human beings who take their stand upon their essential divinity. both the hindu teaching and the buddhist faith have emphasised them as evolutionary crises which we may not ultimately

, the custodian of hidden divinity, beauty and reality, ready to bring them to the birth. finally, matter as the servant of that which has been born, the christ. however, none of this is brought about unless the journey is made from nazareth, the place of consecration, and from galilee, the place of the daily round of life; and this is true, whether one is speaking of the cosmic christ, hidden by the form of a solar system; of the mythic christ, hidden in humanity down the ages; of the historical christ, concealed within the form of jesus; or of the individual christ, hidden within the ordinary man. for always the routine is the same the journey, the new birth, the experience of life, the service to be rendered, the death to be endured, and then the resurrection into more extended service

the new birth be experienced, so simply and so practically that its meaning can appear, thus enabling us to do that which is needed? perhaps from the following statements: 1. hidden in every human being is the "word incarnate" the son of god made flesh. this is "christ in us, the hope of glory" but as yet only a hope for the mass of men. christ is not yet made manifest. he is hidden and veiled by the form. mary is seen, not the christ. 2. as the wheel of life (the galilee experience) carries us from one lesson to another, we approach nearer and nearer to the indwelling reality and the hidden deity. but the christ child is still hidden in the womb of the form. 3. in due time, the personality physical, emotional and mental is fused into one living whole. the virgin mary is ready to give birt

ue this may be historically, who can say? it is of no real importance. christ was, is, and ever shall be. speaking symbolically, it was necessary that he should be thirty years old, for there is significance in that number, where humanity is concerned. thirty signifies the perfecting of the three aspects of the personality the physical body, the emotional nature, and the mind. these three compose the form side of man, and veil or hide the soul. they are in reality his mechanism of contact with the outer world, the equipment whereby his consciousness unfolds and awakens. in their totality they constitute his "response apparatus" as the psychologists call it. we know that man is a physical animal as well as an emotional, sentient being and a thinking entity. when these three parts of man's l

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

y man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that the

"tendency to harmony" which is the effect of love and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, 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 f

the will of god through developed love and a wise use of the intelligence. the above preamble lays the ground for the definition of the three stages of egoic growth. what, therefore, is individualisation from the standpoint of the psychological unfoldment of man? it is the focussing of the lowest aspect of the soul, which is that of the creative intelligence, so that it can express itself through the form nature. it will eventually be the first aspect of divinity thus to express itself. it is the emergence into manifestation of the specific quality of the solar angel through the appropriation, by that angel, of a sheath or sheaths, which thus constitute its appearance. it is the initial imposition of an applied directed energy upon that triple force aggregation which we call the form natur

pt when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening man: a. the energy of matter itself, as it affects the consciousness of the inner spiritual man, who is using the form as a medium of expression- 11- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the energy of the soul itself, or of the solar angel, as that energy pours forth upon the vehicles and produces reciprocal energy in the solar form. c. the energy of life itself, a meaningless phrase, and one that only initiates of the third initiation can grasp, fo

tle meaning, and that usually quite incorrect. in individualisation, the life of god which has been subjected to the processes of growth, stimulation and development in the three lower kingdoms, becomes focussed in the fourth kingdom in nature, the human, through the agency of a "cycle of crisis, and becomes subjected to the influence of soul energy in one of the seven ray aspects. the quality of the form aspect, as- 12- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust embodied in the personality and expressed by the phrase "the ray of the personality, becomes subject to the quality of the egoic ray. those two great influences play upon and affect each other, interacting all the time, producing modifications and changes until, slowly and gradually

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

in a group of disciples all of them individuals but all sincerely anxious to cooperate and aid in this work? let me try and give a clear reply. you have undertaken voluntarily to work together when proffered the opportunity by me. you are aiming towards a group solidarity which will be based upon the fact of your being souls. this should eventually manifest itself subjectively and essentially in the form of a group telepathic inter-communication, as group understanding also of each other's problems and difficulties and, therefore, as a group opportunity to aid and help one another. this helping should not and must- 13- discipleship in the new age- volume i copyright 1998 lucis trust not come through personality effort or contact, or through the stating of problems related to circumstance

men. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict between the soul and the lower nature, so there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any part

is upon us almost prematurely, owing to the exceedingly rapid advance made by humanity since 1850. through the driving urge of men themselves, a new realm and a new dimension has been contacted. humanity has loosed energies hitherto unknown and the effects are of a dual kind, producing both bad as well as good results. third: disciples must now organise for a steady united effort. this must take the form of a closer cooperation between all groups and a standing together in a closer relationship, thus strengthening each others' hands and, where possible, pooling resources. it should result also in a united push forward of all spiritual and occult agencies and the carrying of the truth along all possible lines, down among the masses of men. just as in atlantean days, spiritual forces were s

ces were subordinated to the selfish desires of men, so today, they are being subordinated to the minds and the ambitions of men and the results will be profoundly evil. the world situation today demonstrates this. for though material benefit and physical prosperity might eventually emerge from certain countries where great experiments are being undertaken, they will only exemplify the triumph of the form and will finally come to naught. just as every human being struggles through in some one life to personality achievement so it is among the nations. yet at the heart of every nation lies latent the mystical soul and eventually after dire struggle and distress all will be well. tendencies towards materialism and towards personality achievement must, under the larger plan and the will-to-go

st place by the power of visualisation. at that point, energy is gathered by the disciple and then directed with intention to one or other of the centres. this focussed thought produces inevitable effects within the etheric body and thus two aspects of the creative imagination are- 69- discipleship in the new age- volume i copyright 1998 lucis trust brought into play. 2. the power to visualise is the form-building aspect of the creative imagination. this process falls into three parts, corresponding somewhat to the creative process followed by deity itself: a. the gathering of qualified energy within a ring-pass-not. b. the focussing of this energy under the power of intention, i.e, at a point in the neighbourhood of the pineal gland. the energy is now focussed and not diffused. c. the des

ALICE A BAILEY13 PROBLEMS OF HUMANITY

he scheme of things? the livingness of the influence and the proclaimed purpose behind the constant appearance of spiritual, cultural and artistic world leaders down the ages will be studied and their lives subjected to research, both historical and psychological. this will open up before the youth of the world the entire problem of leadership and of motive. education will, therefore, be given in the form of human interest, human achievement and human possibility. this will be done in such a manner that the content of the student's mind will not only be enriched with historical and literary facts but his imagination will be fired and his ambition and aspiration evoked along true and right lines; the world of past human effort will be presented to him in a truer perspective and the future t

vages 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 guarantees the good of that whole? these and many other questions arise and clamour for an answer. the answer comes in the form- 67- problems of humanity copyright 1998 lucis trust of a generally accepted platitude and is unfortunately in the nature of an anti-climax: establish right human relations by developing a spirit of goodwill. then and only then shall we have a world at peace and ready to move forward into a new and better era. though a platitude is, in the majority of cases, the statement of a recognizabl

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

tually of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and controversy. the general staff of the christ is already active in the form of the new group of world servers; they are as potent a body of forerunners as has ever preceded a great world figure into the arena of mankind's living. their work and influence is already seen and felt in every land, and nothing can destroy that which they have accomplished. the spiritual and organising effect of expressed and voiced invocation has been also attempted since 1935, and th

nd emphasising an aspect of the will, hitherto undeveloped in man. 3. capacity to direct energy (through understanding and intent) towards a recognised and desired end, overcoming all obstacles and destroying all that stands in its way. this is not the destruction of forms by force such as we have seen imposed upon the world, but a destruction brought about by the greatly strengthened life within the form. the significance of these divine principles will make little sense to us today; we are dealing with major mysteries. a mystery remains a mystery only when ignorance or unbelief exist. there is no mystery where there is knowledge and faith. all we know at this time is that the christ will fuse and blend within himself three principles of divinity; when he appears "the light that always ha

ance) several of the minor concepts which today underlie the teaching of all the world religions, and which modern religious teachers should be presenting to the public mind. the first such teacher is of such ancient date that it is not possible to say when he truly lived; even his name is a modernised one, given to an ancient hero-teacher. his name is hercules. he presented to the world, through the form of a pictorial and world drama (symbolic in nature) the concept of a great objective, only to be reached as the result of struggle and difficulty. he pointed to a goal toward which men must make their way, no matter what the obstacles; these obstacles he portrayed in the twelve labours of hercules which were dramas and not factual occurrences. he thus pictured for those who had eyes to se

elfishness of the majority who own the world's wealth and who even if they do give do so because it fosters prestige and indicates financial success. necessarily, there are exceptions to this but they are relatively few. generalising, therefore, and over-simplifying the subject, we can assume that money finds its way into four main channels of expenditure: 1. into the myriad homes in the world in the form of wages, salaries or inherited wealth. all this- 93- the reappearance of the christ copyright 1998 lucis trust is at present most unevenly balanced, producing extreme riches or extreme poverty. 2. into great capitalistic systems and monopolies which are found as towering structures in most lands. whether this capital is owned by the government, or by a municipality, or by a handful of we

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

act that you see the world picture as one of outstanding chaos, of striving ideologies and warring forces, of the persecution of minorities, of hatreds which are working out into a furious preparation for war, and of world anxiety and terror does not really mean that you are seeing the picture as it is in reality. you are seeing what is superficial, temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, co

n by the hierarchy, is that to which this world centre should respond. this is rapidly and, as i have told you, satisfactorily, happening. a definite world effect is being produced and the new group of world servers has given much aid in this. they have interpreted, explained and assisted the processes of evoking the latent love in human beings which, in its initial and unformed stages, exists in the form of an inchoate goodwill. i call this to your attention as the underlying, motivating idea behind all the work which you are called upon to do. i suggest, therefore that you endeavour to see the three major ideologies with which you have perforce to deal in terms of the three efforts which are emanating from the three major planetary centres at this time: shamballa, the hierarchy and human

eristic and emphasis today) that the true nature of death and of the hereafter will be revealed. but it is in- 23- the destiny of the nations copyright 1998 lucis trust connection with spiritualism that i can best illustrate the lower expression of the incoming seventh ray influences. the work of the seventh ray is, as you know, the relating of life and of form, but when the emphasis is laid upon the form aspect then the wrong procedure eventuates and the work of the black magician can begin, and his objectives come unduly into play. this is what has happened in the spiritualistic movement; its investigators are occupied with the form side of life and its adherents with the satisfaction of their emotional desires (again related to the form side) so that the true import of the movement is i

and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind. 7. an inspired creative life upon the physical plane. in that development of the racial consciousness, the process does not necessarily follow the above seven stages and sequence. this is owing to the stimulation and consequent sensitising of the form aspect through the increased radiation and potency of the dynamic new group of world servers; their ranks are filled by those who have passed, or are passing, through the stages of aspirant and disciple, thus learning to serve. psychic unfoldment in the masses parallels the spiritual unfoldment of advanced humanity. this can be seen going on today on a large scale everywhere and it accoun

influence of the incoming ray. it should be remembered that as with individuals, so with nations the reaction to an increasing influence of the soul ray is ever accompanied by a breaking down period; this demonstration of destruction is, however, only temporary and preparatory. india hides the light and that light, when released upon the world and revealed to humanity, will bring about harmony in the form aspect; things will then be clearly seen as they are and will be freed from glamour and illusion; this harmonising light is sorely needed in india itself and when it has been manifested it will bring about the right functioning of the first ray of power or government. the will of the people will then be seen in the light. it is in this connection that great britain will emerge into renewe

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

love and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive at the subjective reality. 2. it tends to bring about a close integration between soul-mind-brain, and when that is brought about, the inflow of the intuition and, consequently, of illumination and truth becomes more rapidly possible. 3. it will put a strain upon certain unawakened areas in the brain and arouse into activity the brain cells there found, and this is the first

evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application

okes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional significance, you pass to the stage of grasping the basic idea of the symbol, and from thence to a- 7- glamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to r

heir interpretation and all forms are symbols of an inner quality and life. the study of symbols conceptually carries you inward from the brain to the mind, into the realm of ideas. it sweeps into focussed activity the mental apparatus. you then become aware of the concept or idea which the sign or symbol embodies. you comprehend its meaning and for what it stands. you grasp the purpose for which the form has been brought into manifestation. your study of number and of line has given you a rich background of knowledge upon the objective plane a richness in this case dependent upon your own personal reading, mental equipment and knowledge. your capacity to read a "meaning" into a symbol will be dependent also upon the richness of the meaning you ascribe to the events of your daily life, and

is technique and meditation work is mainly one of polarisation and goal. in the study of symbols conceptually, the consciousness is polarised in the mental body, and no attempt is definitely made to contact or involve the soul or ego. herein lies the distinction between this second stage of symbol interpretation and ordinary meditation. you have exhausted the method of familiarising yourself with the form aspect of the symbol, and you know well its outer contour and externalisation. you know too that a peculiar series of lines (such as, for instance, the three lines forming a triangle) represent such and such an idea or truth or teaching. this is recorded in your brain, drawing on the resources of your memory. the registering of old information and knowledge anent the figures in a symbol s

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

a generic term covering the ocean of energies which are all inter-related and which constitute that one synthetic energy body of our planet. in approaching, therefore, the subject of telepathy, it must be carefully borne in mind that the etheric body of every form in nature is an integral part of the substantial form of god himself not the dense physical form, but what the esotericists regard as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part of the etheric body of the planet itself and consequently of the solar system. through this medium, every human being is basically related to every other expression of the div

they can, complete alignment so as to be responsive to all these four aspects of the word. this method will serve to shift the receiver nearer to the plane where he should function the level of the higher mind. the word goes out upon the life breath of the transmitter; his lower mind then sends out the purpose aspect; his astral consciousness is responsible for sending out the quality aspect; and the form aspect is sent out as he says the word very softly and in a whisper. the above is a good exercise and very simple; telepathic power should greatly increase if one faithfully follows these four stages up and within, down and without in the work of transmitting. during the first or form stage one may use what symbolic forms one likes to embody the word, for such a word as "will" has no appr

love in reality is. pure love is a quality or effect of pure reason. the pure reason of the hierarchical response is needed for the grasping and the comprehension of the purpose as it works out through the plan sponsored at any one time by the hierarchy, and the quality of pure love is needed and demanded (even if unrealised) by a waiting humanity. this "impression" emanating from shamballa takes the form of a focussed emanation which employs the higher aspect of the antahkarana as its channel of contact. i refer not here to the thread as built by the disciple between the mental unit and the abstract mind. i refer to its continuation through the buddhic and atmic levels of consciousness into the area of magnetised consciousness (i use this word as we have not yet the necessary word to expr

d unitedly to the imposed intention of the planetary logos and yet, at the same time, remain creatively free as regards their reaction to these contacted impressions; this reaction- 44- telepathy and the etheric vehicle copyright 1998 lucis trust is necessarily dependent upon the type and quality of the mechanism which registers the impression. this mechanism has been developed by the life within the form throughout the creative period and as far as the time element has been involved the indwelling entity in any kingdom in nature has been free, and the time has been long or short, and the reaction to impression has been rapid or slow, according to the will of the controlling life. in the mineral kingdom, this reaction is very slow, for inertia or tamas controls the spiritual life within th

s of spiritual approach become the few lines of conscious spiritual awareness. so it is in relation to the detail of the evolutionary process, with the formulation of the hierarchical plan, and with the- 68- telepathy and the etheric vehicle copyright 1998 lucis trust recognition of the purpose. speaking practically (and that is always of major importance, it might be said that evolution controls the form of the purpose; the plan concerns the hierarchical recognition of the purpose, whilst the purpose is the synthetic thought which pours into the supernal consciousness of the lord of the world along the seven paths of which the masters become aware at a certain very high initiation. the seven great energies flow into our manifested world along the lines of the seven paths; these are not th

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

iolent and somewhat new measure and tempo upon our planetary life, are evoking a greatly intensified response from the world thinkers, thus stimulating them to earnest effort along ideological lines and, at the same time, are drawing forth from the masses and the little evolved people nothing but terror, a miserable fatalism, widespread physical depletion and many other undesirable reactions from the form nature. an understanding of these hindering or stimulating effects can be easily grasped by those who can comprehend the nature of the activities of the planet, saturn. this is the planet which conditions primarily the point in evolution where choice definitely becomes possible, where rejection of opportunity or its acceptance can consciously be undertaken, and the shouldering of personal

ving forms. the fourth creative hierarchy, or the ninth, must ever be regarded in this solar system as occupying what might be considered as the third place, first, the lives or the three persons of the trinity. second, the prototypes of man, the seven spirits. third, man or the lowest manifestation of the self-conscious spirit aspect. this needs to be carefully considered and has no reference to the form aspect but solely to the nature of the lives expressing themselves through other lives who are also self-conscious, or fully intelligent. this, certain of the hierarchies are not. the four lower hierarchies are all concerned with manifestation in the three worlds, or in the dense physical body of the solar logos. they are those who can discard or pass through the etheric body of the solar

and all-important is their place in the scheme. it is for this reason that the units of the fifth hierarchy are called "the hearts of fiery love; they save through love, and in their turn these lives are peculiarly close to the great heart of love of the solar logos. these great redeeming angels, who are the sons of men on their own true plane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses this symbology linking them up with "the son of divine love" the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-petalled nature. we have, therefore, a direct stream of energy flowing through: a. the logoic twelve-petalled egoic lotus, cosmic mental plane. b. the solar twelve-peta

hy wields, as we know, the dual aspects of manas, one in the three worlds and one which makes itself felt in higher spheres. it is necessary to bear in mind that all these groups are (even when termed "formless) the true forms of all that persists, for all are in the etheric body of the solar logos or planetary logos. this is a point requiring careful emphasis; students have for too long regarded the form as being the dense physical body, whereas to the occultist the physical body is not the form, but a gross maya, or illusion, and the true form is the body of vitality. therefore, these hierarchies are the sum total of the vital lives and the substratum or the substance of all that is. we might regard the subject as follows: a. the four superior groups are the hierarchies expressing themse

of- 29- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust at-one-ment must take this analogy into consideration. it is useful to remember the place of these hierarchies in the scheme, and to realise that upon the sum total of these vital bodies is gradually gathered the dense manifestation which we regard as the evolutionary matter. the forms are built (from the form of all atoms to the body of the ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the subs

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ples in tibet gives the clue to our point of attainment. they call the hierarchy the "society of organised and illumined minds" illumined by love and understanding, by deep compassion and inclusiveness, illumined by a knowledge of the plan and aiming to comprehend the purpose, sacrificing their own immediate progress in order to help humanity. this is a master. the second point i would make is in the form of a question. what harm does it do if some one points the finger towards a master and recognises him as such, provided his record substantiates the statement and his influence is worldwide? if by this inadvertent slip, a.a.b. has thus indicated me as a master, has any harm been done? my books, the carriers of my influence, have- 146- the unfinished autobiography copyright 1998 lucis trus

the schools now in existence or in process of forming. they do not establish policies or determine issues. just in so far as the disciple-leader is consciously and humbly in touch with the master and his ashram will the power of the inner group pour through the school; it will show itself as- 157- the unfinished autobiography copyright 1998 lucis trust spiritual light and wisdom and will not take the form of concrete direction, commands and orders or the shifting of responsibility from the leader to the master. the disciple makes his own decisions, trains his own helpers, enunciates his own policies, interprets the ageless wisdom according to the light which is in him and supervises the training given to the students. the more advanced the disciple, the less will he speak of his master and

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

eneral widespread disease to be found upon our planet in all the four kingdoms in nature. a few basic statements can be made, however, which will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a platitude) is caused by lack of harmony a disharmony to be found existing between the form aspect and the life. that which brings together form and life, or rather, that which is the result of this intended union, we call the soul, the self where humanity is concerned, and the integrating principle where the subhuman kingdoms are concerned. disease appears where there is a lack of alignment between these various factors, the soul and the form, the life and its expression, the s

his discriminative ability to sense perfection, to vision the goal, and hence to work towards that ultimate liberation. his error at this time consists in: a. his inability to see the true uses of pain. b. his resentment at suffering. c. his misunderstanding of the law of nonresistance- 8- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust d. his over-emphasis of the form nature. e. his attitude to death, and his feeling that the disappearance of the life out of visual perception through the medium of form, and the consequent disintegration of that form, indicates disaster. 5. when human thought reverses the usual ideas as to disease, and accepts disease as a fact in nature, man will begin to work with the law of liberation, with right thought, leading to

rom one angle, disease is a process of liberation, and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcomed, and that the process of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is against disease, and the reaction of the form life upon the thought of man fosters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, and the tendency to self-perpetuation of the life within the form is one of our greatest god-given capacities and will persist. but in the human family this must eventually give place to the use of de

e basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight uses for its method that innate quality which expresses itself as the urge to preserve and the urge to perpetuate both the present form and the species. 8. the law of cause and effect, called karma in the east, governs all this. karma must be regarded in reality as the effect (in the form life of our planet) of causes, deep-seated and hidden- 9- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust in the mind of god. the causes that we may trace in relation to disease and death are in reality only the working out of certain basic principles which govern rightly or wrongly, who shall say? the life of god in form, and they must ever remain inc

ned, why should man arrogantly expect to understand everything? let him work at the development of his intuition and at achieving illumination. understanding may then come his way. he will have earned the right to divine knowledge. but the above recognition will suffice for our work and will enable us to lay down those laws and principles which will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation. we will divide our consideration of the causes of disease into three parts, eliminating from our quest for truth the quite understandable but equally futile desire to apprehend the mind of deity. i. the psychological causes. ii. causes emanat

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

limited itself in a similar manner. on the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. the life principle the flow of divine energy through all forms is temporarily seated in the heart, while the consciousness principle, the soul of all things, is located (temporarily as far as the form- 18- education in the new age copyright 1998 lucis trust nature of a particular human unit is concerned) within the brain. as again you know, the life principle controls the mechanism through the medium of the blood stream, for "the blood is the life" and uses the heart as its central organ; whilst the consciousness principle uses the nervous system as its instrument, with the intricate e

uces the differences among human beings. if it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microcosmical representation (at some stage of development) of the macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space. you will note that these words "in time and space" have repe

ne thread is the basis of immortality and the other the basis of continuity. herein lies a fine distinction for the investigator. one thread (the sutratma) links and vivifies all forms into one functioning whole and embodies in itself the will and the purpose of the expressing entity, be it man, god or a crystal. the other thread (the antahkarana) embodies the response of the consciousness within the form to a steadily expanding range of contacts within the environing whole. the sutratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evoluti

ome young, ignorant though well-meaning person whose task it is to teach him the rudiments of civilisation a certain superficial attitude and form of manners which should govern his relations to the world of men, an ability to read and write and figure, and a smattering (rudimentary indeed) of history and geography and good form in speech and writing. by that time however the mischief is done and the form which his later educational processes may take, from the age of eleven onward, is of small moment. an orientation has been effected, an attitude (usually defensive, and therefore inhibiting) has been established, a form of behaviour has been enforced or imposed which is superficial, and which is not based upon the realities of right relationships. the true person which is found in every c

he scheme of things? the livingness of the influence and the proclaimed purpose behind the constant appearance of spiritual, cultural and artistic world leaders down the ages will be studied and their lives subjected to research, both historical and psychological. this will open up before the youth of the world the entire problem of leadership and of motive. education will, therefore, be given in the form of human interest, human achievement and human possibility. this will be done in such a manner that the content of the student's mind will not only be enriched with historical and literary facts but his imagination will be fired, and his ambition and aspiration evoked along true- 60- education in the new age copyright 1998 lucis trust and right lines; the world of past human effort will b

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f himself; excuses for non-service or for only partial service are easily found and appropriated; postponement of all-out help today, plus complete dedication to human need, is easily condoned on the basis of health, time, home limitations, fear of one kind or another, age, or a belief that this life is preparatory to full service in the next; alibis are easy to discover, some of them even taking the form of believing that the demands of the master and the programme of the ashram with which the disciple is affiliated are unreasonable or as is the case with two of you in this group that the oriental does not understand the demands upon the occidental disciple. i have for years endeavoured to arouse all of you, and through you the thousands you can as a group reach, to the urgency of the tim

ust not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the freedom of the human soul. the teaching matters, not the source or the form. let me reiterate for the sake of clarity: none of you has any responsibility for the arcane school or for the service activities though you can work helpfully, with humbleness and pure motive in any or all of them, under the direction of a.a.b. or of those into whose hands she has put responsibility. it is in these relationships that you will develop the humility and pure motives which a

not going to be explicit nor am i going to give you each an individual meditation. the time for that is past. you have had much along that line. i am going to revert to an aspect of the old system of training and give you hints and brief injunctions, leaving you to do your own interpreting, to make right application and to profit or fail to profit as seems best to you. these injunctions will take the form of six statements, sentences or aphorisms which will contain for you a particular message at which you can arrive if you will take each of them into your daily meditation. you have a year in which to do this and can, therefore, make the six statements into six seed thoughts for meditation, or reflective brooding one for each month for six months. then repeat with the thought in view that

e who faithfully and with a definitely unbroken rhythm follows his instructions, can expect to see effects of a surprising and lasting nature within himself, and consequently within his environment. it is not upon the results, however, that you are asked to focus, but simply upon the themes presented for your use and consideration. in the earlier stages of your training the emphasis was laid upon the form side, upon the achieving of alignment (still most necessary, upon the sounding of the om, with its power to clarify the aura and the atmosphere, and upon the processes to be followed. in the meditation which you should now be doing, alignment should be instantaneous and easy and the following of a set form unnecessary, because you start as a centre of focussed thought, as the ready recipi

tion. these in time give place to conviction and mental knowing. b. receptiveness to spiritual impression. this entails the awakening of an intelligent use of the intuition, plus the capacity to hold the mind steady in the light whilst the brain is quiescently ready to record that "descending knowledge" c. practical ability to relate the idea to the ideal and to take those steps which will create the form of that ideal upon the physical plane. 3. by the steady progress of humanity, en masse, towards the light. this in time produces in humanity itself a quality and a vibration which make themselves felt. this quality and this vibration are essentially evocative. today this "raincloud of knowable things" has condensed or brought together energies which have been made available by the spirits

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

y, and the seeing of symbols, for all visioning of geometrical forms is mental clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are

years will see the decision as to whether the fusion of the inner and the outer groups of world servers can be made, or whether more time must elapse before the earlier ancient cooperation between the hierarchy and humanity can be re-established. i speak with love and almost anxiety, and with a wider knowledge of the present urgency than you can possibly have. i couch what i have to say to you in the form of certain questions, which i ask that you should put to yourselves with quietness and sincerity. 1. do i really and in truth desire the establishment of this closer interplay between the inner and outer worlds? if so, what am i prepared to do in order to bring this about? 2. is there any way in which i can make a definite contribution towards this desired end? recognising my special circ

his about? 2. is there any way in which i can make a definite contribution towards this desired end? recognising my special circumstances what more can i give in a. meditation b. understanding of the plan c. love of my fellowmen? forget not that meditation clarifies the mind as to the fact and nature of the plan, that understanding brings that plan into the world of desire, and that love releases the form which will make the plan materialise upon the physical plane. to these three expressions of your soul i call you. all of you, without exception, can serve in these three ways, if you so desire. 3. the objective of all the work to be done at this time is to educate public opinion and to familiarise the thinking people of the world with the urgency and the opportunity of the next two years

with the problem of glamour. with that i have concerned myself in the instructions to this group (glamour: a world problem. the task of this group of disciples is closely connected with the astral task of the hierarchy. this is, at this time, the dissipation of the world illusion. that has been its problem since atlantean times, and the climaxing of its effort is imminent and immediate. it takes the form (for all illusions take to themselves form of some kind or other) of the "pouring in of light" esoterically understood. this is an illusion and at the same time a great and significant spiritual fact. hence we have today upon the physical plane the emergence of much light everywhere; we have festivals of illumination, and a consistent endeavour on the part of all spiritual workers to enli

n god. therefore, any truth or presentation of truth or method which has in it the possibility of producing a nearer approach to divinity or a more rapid understanding of the "deeper being" evokes an immediate response and reaction. there is consequently much need for caution and considered action- 37- the externalisation of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of t

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

heath is thus materialised a very high stage of advancement is marked, but the earlier stages can be intelligently approached by any earnest student and probationer. to transmute emotion into love the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should a

of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the

ife of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a l

the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. if the lower energy of the aggregate of the form-atoms is the controlling factor three things will take place: 1. the form itself will grow by accretion and will become ever more potent, until the dominant voice of its 'lunar lords' will stifle all other voices and the man be swept back into- 5- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust inertia blindness bondage 2. many people are no

ume v: the rays and the initiations copyright 1998 lucis trust commands are issued by those who are in a position of authority or who seem to dominate or are in a position to enforce their wishes. laws are occult and basic. orders are indicative of human frailty and limitation. rules are, however, different. they are the result of tried experience and of age-long undertakings and assuming neither the form of laws nor the limitations of a command they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response. they need no enforcement but are voluntarily accepted, and are put to trial in the belief that the witness of the past and the testimony of the ages warrant the effort required for the expressed requirements. this is true of the fourteen rules wh

ALICE BAILEY THE LABOURS OF HERCULES

ign he expressed its characteristics, and in each sign, he achieved some fresh knowledge of himself, and through that knowledge demonstrated the power of the sign and acquired the gifts which the sign conferred. in each of the signs we shall find him surmounting his natural tendencies, controlling and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of the individual, who is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of

nd it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the la

ve embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time and races is so vast that it now in itself constitutes a body of proven facts and cannot be gainsaid. the scientific investigators have sought through a knowledge of the form to find truth, and have brought us to a position of wide knowledge and at the same time to a paralleling conception of our profound ignorance. we have learned much of the outer garment of god through physics, chemistry, biology and other sciences, but we have struggled into a realm where all appears to be hypothesis and inference. all that we surely know is that all forms are aspects of e

o the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human family takes the form of a self-awareness [13] this self-awareness when truly developed, enables a man to discover that the concealed deity in the universe- 11- the labours of hercules is identical in nature, though vastly greater in degree and consciousness, with the concealed deity within himself. man then can become consciously the onlooker, the beholder, the perceiver. he is no longer identified with the m

the satisfaction of his personal greeds. the three initial impulses in aries three outstanding urges characterize this sign. there is, as we have seen, the urge to begin. this may express itself simply as the urge to take form, to become involved in matter; or it may reverse the process and focus itself in the urge to achieve liberation from form, and the emergence of the soul from the prison of the form nature. then this urge is followed by the consequent urge to create, that activity of the deity which results in the formation of worlds of expression and satisfies his desire to incarnate in a solar system, and to begin the great [33] life cycle of the universe. it may be likewise the urge to individual creation, of the soul to take a body, or of a human being to create something which s

AN INTRO TO STUDY OF THE KABALAH

hebrew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published, after delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar" by jean de pauly, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the ol

o was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the concepti

ANALYSIS OF THE 5 6 INITIATION

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 depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manif

APOCALYPSE MOSES

e will cause him to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me "art thou eve" and i said to him "i am" 3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save o

APOCRYPHON OF JOHN

s likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image wh

gh the prophet 'i will make their hearts heavy, that they may not pay attention and may not see (is 6:10 "then the epinoia of the light hid herself in him (adam. and the chief archon wanted to bring her out of his rib. but the epinoia of the light cannot be grasped. although darkness pursued her, it did not catch her. and he brought a part of his power out of him. and he made another creature, in the form of a woman, according to the likeness of the epinoia which had appeared to him. and he brought the part which he had taken from the power of the man into the female creature, and not as moses said 'his rib-bone "and he (adam) saw the woman beside him. and in that moment the luminous epinoia appeared, and she lifted the veil which lay over his mind. and he became sober from the drunkenness

oth be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lines unreadable "and our sister sophia (is) she who came down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from him, he cursed his earth

ARADIA GOSPEL OF THE WITCHES

o win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to intoneor accent the incantations accurately, in amanner like that of church chanting or arab recitations. hence the apparently prose form of mostspells. 24 it is to be observed that the invocation is strictly a psalm of praise or a hymn; thescongiu-razioneis a request or prayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sound

sm, persian magism and dualism, with theremains of old greek and egyptian theologies in the third and fourth centuries at alexandria, and inthe house of light of cairo in the ninth, the equality of woman was a prominent doctrine. it wassophia or helena, the enfranchised, who was then the true christ who was to save mankind. page 64 the supper of the witches, the cakes of meal, salt, and honey, in the form of crescent moons, areknown to every classical scholar. 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 lik

s) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my body that i will pay thee within a year.therefore the priest transferred to her the estate.and very soon lavernahad sold off all the crops, grain, cattle, wood, and poultry. there was not leftthe valu

efore!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a girl. and she will remember nothing of what has taken place, or at least but littleor mere fragments, which will

he is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a girl. and she will remember nothing of what has taken place, or at least but littleor mere fragments, which will seem as a confused dream. and she will take the form of a dogbecause dianahas ever a dog by her side.and this is the spell to be repeated by him who would bring a love to his home. 15 t o day is friday, and i wish to rise very early, not having been able to sleep all night, having seen avery beautiful girl, the daughter of a rich lord, whom i dare not hope to win. were she poor, i couldgain her with money; but as she is rich, i have no hope

BASIL VALENTINE TWELVE KEYS

nance of god, and mingles with the astral proper ties. when this union has taken place, the two bring forth a third namely, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these

thout any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valentine 30 of 95 weight. thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. in the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to your earth

at which has received the spark of life, is to be stirred up to motion and growth, it must be acted upon by air. for without air, the quickened substance would be choked and stifled in the germ. hence it manifestly appears that no one element can work effectually without the aid of the others, and that all must contribute towards the generation of anything. thus their quickening cooperation takes the form of putrefaction, without which there can be neither generation, life, nor growth. that there can be no perfect generation or resuscitation without the co voperation of the four elements, you may see from the fact that when adam had been formed by the creator out of earth, there was no life in him, until god breathed into him a living spirit. then the earth was quickened into motion. in th

can grow from a flower that has been plucked before the time. he who is in too great a hurry, can bring nothing to perfection, but is almost sure to spoil that which he has in hand. remember, then, that if our stone be not sufficiently matured, it will not be able to bring anything to maturity. the substance is dissolved in a bath, and its parts reunited by putrefaction. in ashes it blossoms. in the form of sand all its excessive moisture is dried up. maturity and fixity are obtained by living fire. the work does not actually take place in the bath of st. mary, in horse v dung, in ashes, or in sand, but the grades and regimen of the fire proceed after the degrees which are represented by these the stone is prepared in an empty furnace, with a threefold line of circumvallation, in a tightl

he an expression of his gratitude towards god in practical kindness towards his suffering brethren, that after obtaining god s greatest earthly gift, he may hereafter inherit eternal life. praise be unto god everlastingly for this his inestimable gift. twelve keys of basil valentine 67 of 95 eleventh key the eleventh key to the knowledge of the augmentation of our stone, i will put before you in the form of a parable. there lived in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything that heart can wish. he had taken to wife his own sister, euridice, who did not, however, bear him any children. this he regarded as the punishment of his sin in having wedded his own sister, twelve keys of basil valentine 68 of 95 and was instant in prayer to god

BEHOLDERS OF NIGHT

lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the

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

scussed below, is most helpful toward this end because it incorporates the two-part system explored in de nebesky-wojkowitz s work with the taxonomy of deities provided by giuseppe tucci in his monolithic opus, tibetan painted scrolls. this scheme involves four major divisions. first, there are the symbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of the heavenly gods and the innumerable buddhas and bodhisattvas; such beings are not concerned with mun

e, these seven riders, with tsiu marpo as the leader, offered up their life essence for karmic benefits and food offerings. later, in india, the great spiritual master padmasambhava arrived at a charnel ground on the banks of a boiling lake of man-eating demons. at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist tea

to the judgment chamber aspect of tsiu marpo s position: a similar legend tells that a messenger (pho nya) of dpal ldan lha mo [penden lhamo] or tsi u dmar po stands near the death-bed of a dying man to carry his "last breath" either to the chapel of dpal ldan lha mo in the jo bo gtsug lag khang [jowo tsuklakhang] or to the tsi u dmar lcog dbug khang. the "last breath" is seen by these deities in the form of a corpse. this body is later cut up on the chopping-block and its blood, flesh and bone are distributed to the ferocious gods and goddesses. the above-mentioned chapel is situated on the upper floor of the lhasa cathedral52 and it is dedicated to an extremely ferocious 50 see de nebesky-wojkowitz 1998, p. 510; and karmay 1998b, pp. 348-359 for further information on the glud gong ritua

s) twice. although guru rimpoch e is himself buddha, he was unable to perform the ritual three times, as he intended to, since king trisong detsen did not request him, partly through the king s neglect, and partly also through malicious gossip originating from the anti-buddhist ministers, which placed the king and guru rimpoch e in a difficult position. on another occasion, when guru rimpoch e in the form of garu.a was subduing the lu-spirits [serpent demons, a disguised lu spirit assumed a helpless and distressed appearance, causing strong compassion in the mind of king trisong detsen, who was watching the ritual. the king asked guru rimpoch e to leave the lu alone. consequently, the ritual could not be performed. in this case, too, the king forgot to ask guru rimpoch e to perform the rit

d asked "is [this] indeed the realm of the violence demon tsiu mar" also, do not bestow this s.dhana, and conceal it in the 505 tib. mtshon phri. i speculate that this is a misspelling or possibly an acceptable variant spelling for mtshon gri. this is not because it is a specific tibetan word in itself, but because a pattern begins at this point where various maladies are directed at the enemy in the form of weapons, each misfortune being suffixed by the word gri, for weapon in this context. thus, it appears to make clearer sense to read mtshon phri in this fashion. 506 tib. cog brdung; obscure. 507 "the bronze-necked woman" 508 "all-pervading fierce vajra power" 176 throat of [the statue of] the king of the seven peaks, chenmizang (spyan mi bzang).509 conceal it in the namnang (rnam snang

BLAVATSKY H P ANTHROPOGENESIS

body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and the white mother. 19. the second race was the product by budding and[[vol. 2, page] 18 the secret doctrine. expansion

rays" in the clearer words of the commentary "the globe, propelled onward by the spirit of the earth and his six assistants[[footnote(s* copernicus wrote his theories on the "revolution of the heavenly bodies" in the xvith century, and the zohar, even if compiled by moses de leon in the xiiith century, states that "in the book of hammannunah, the old, we learn. that the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of huma

art of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 10, that is[[diagram] or[[diagram, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel o

nds itself hopelessly stranded between supernaturalism, or miracle, and materialism. an extra-cosmic god is fatal to philosophy, an intra-cosmic deity- i.e. spirit and matter inseparable from each other- is a philosophical necessity. separate them and that which is left is a gross superstition under a mask of emotionalism. but why "geometrize" as plato has it, why represent these emanations under the form of an immense arithmetical table? the question is well answered by the author just cited. his remarks are quoted in part ii "the theogony of the creative gods "mental perception" he says "to become physical perception, must have the cosmic principle of light: and by this, our mental circle must become visible through light; or, for its complete manifestation, the circle must be that of ph

est upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of will* who complete the manu of illusion. for the 'double dragon' has no hold upon the mere form. it is like the breeze where there is no tree or branch to receive and harbour it. it cannot affect the form where there is no agent of transmission (manas "mind) and the form knows it not "in the highest worlds, the three are one* on earth (at first) the one becomes two. they are like the two (side) lines of a triangle that has lost its bottom line- which is the third fire (catechism book iii, sec. 9) now this requires some explanation before proceeding any further. to do so especially for the

BLAVATSKY H P COSMOGENESIS

ast when we try to trace back the chain of causes and effects, but both science and religion jump to this condition of blankness much more quickly than is necessary; for they ignore the metaphysical abstractions which are the only conceivable cause of physical concretions. these abstractions become more and more concrete as they approach our plane of existence, until finally they phenomenalise in the form of the material universe, by a process of conversion of metaphysics into physics, analogous to that by which steam can be condensed into water, and the water frozen into ice (b) the idea of eternal non-being, which is the one being, will appear a paradox to anyone who does not remember that we limit our ideas of being to our present consciousness of existence; making it a specific, instea

germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformation of its production. the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed (see part ii "the lotus flower as an universal symbol) this explains the sentence "the mother had not yet swollen- the form being usually sacrificed to the inner or root idea in archaic symbology. the lotus, or padma, is, moreover, a very ancient and favourite[[footnote(s* an unpoetical term, yet still very graphic (see foot-note to stanza iii* even in christianity (see part ii "primordial substance and divine thought* gross "the heathen religion" p. 195[[vol. 1, page] 58 the secret doctrine. simile for the ko

achit (anatma) are its qualities, as form and colour are the qualities of any object. the two are the garment, or body, or rather attribute (sarira) of parabrahmam. but an occultist would find much to say against this claim, and so would the adwaitee vedantin[[vol. 1, page 60] the secret doctrine. measure, and this is obtained in this way, viz: 113 x 5= 565, and the value 565 can be placed under the form of expression 56.5 x 10= 565. here the man-number 113 becomes a factor of 56.5 x 10, and the (kabalistic) reading of this last numbered expression is jod, he, vau, he, or jehovah. the expansion of 565 into 56.5 x 10 is purposed to show the emanation of the male (jod) from the female (eva) principle; or, so to speak, the birth of a male element from an immaculate source, in other words, an

nor of the alchemists, at its lowest; god and devil, good and evil[[footnote(s[[footnote continued from previous page] rest, and may as well mean "holy" as not. it is a blind, very suggestive in connection with certain superstitions- e.g, that of the russian people who will not use the pigeon for food; not because it is "unclean" but because the "holy ghost" is credited with having appeared under the form of a dove* not the mediaeval alchemists, but the magi and fire-worshippers, from whom the rosicrucians or the philosophers per ignem, the successors of the theurgists borrowed all their ideas concerning fire, as a mystic and divine element[[vol. 1, page] 82 the secret doctrine. now, why is light called in the stanzas "cold flame? because in the order of cosmic evolution (as taught by the

ous logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle "when the son separates from the mother he becomes the father" the diameter standing for nature, or the feminine principle. therefore it is said "in the world of being, the one point fructifies the line- the virgin matrix of kosmos (the egg-shaped zero- and the immaculate mother gives birth to the form that combines all forms" prajapati is called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corroborated by the significant fact that anna (the name of the mother of the virgin mary) now represented by the roman catholic church as having given birth to her daughter in an immaculate way("mar

BLUE EQUINOX

commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secre

se on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the mas

a very simple manner. liber dcccxxxvii. the law of liberty. a further explanation of the book of the law in reference to certain ethical problems. liber cl. de lege libellum. a further explanation of the law, with special reference to the powers and privleges conferred by its acceptance. liber cxi (aleph. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. liber x. liber porta lucis. this book is an account of the sending forth of the master by the a.a. an an explanation of his mission. liber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of th

of the golden fire-fly. in the text the image is explained as .man. but it more properly refers to the consciousness of man, which consciousness is considered as being a reflection of the non- ego, or a creation of the ego, according to the school of philosophy to which the student may belong. 11. before the soul can comprehend and may remember, she must unto the silent speaker be united just as the form to which the clay is modeled, is first united with the potter.s mind. any actual object of the senses is considered as a precipitation of an ideal. just as no existing triangle is a pure triangle, since it must be either equilateral, isosceles, or scalene, so every object is a miscarriage of an ideal. in the the equinox 10 course of practice one concentrates upon a given thing, rejecting

it was good, a dance to a delicate measure. the seven portals 113 this is also the doctrine indicated in all the works of fra. perdurabo. you can see it in liber 418, where, as soon as a certain stage is reached, the great curse turns into an ineffable blessing. in the book of lies, too, the same idea is stated again and again, with repetition only unwearying because of the beauty and variety of the form .everything is sorrow. says the buddha. quite so, to begin with. we analyze the things we deem least sorrow, and find that by taking a long enough period, or a short enough period, we can prove them to be the most exquisite agony. such is the attempt of all buddhist writers, and their even feebler western imitators. but once the secret of the universe is found, then everything is joy. the

BOOK OF ENOCH

ocent blood was shed that it filled jerusalem from end to end. at this time, the religious establishment left the country, taking the ark of the covenant and all the important religious texts with them. after a number of years in egypt, the refugees went further south, near to the source of the nile, at lake tana in ethiopia. the descendants of these people are the falashas, who even today follow the form of judaism that had been practiced in israel only before 620 bc. the ethiopians translated the book of hanokh into ge'ez, and had enough respect to look after it. meanwhile, all hebrew versions disappeared but a substantial part of the book had survived in greek, and some parts in aramaic, but until scottish traveler, and freemason, james bruce, returned from ethiopia in 1773, with three

BOOK T

and proceed as before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the centra

BOOK OF PLEASURE

means of accelerating evolution. an economy of energy and method of learning by enjoyment. a bat first grew wings and of the proper kind, by its desire being organic enough to reach the sub-consciousness. if its desire to fly had been conscious, it would have had to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they fee

lity) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin wa

mantras and posture, women and wine, tennis, and the playing of patience, or by walking and concentration on the sigil, etc, etc. none is necessary to him who has (even symbolically) for a moment by the "neither-neither" conquered the dual principle (conception, his ego is free from gravity. if the sigil is made an obsession by continual apprehension, its realization may happen at any moment, in the form of inspiration. this is done by reverting the mind to the sigil when one is extremely worried- the time of exhaustion is the time of fulfilment. at the time of exhaustion or vacuity, retain only and visualize the sigil formeventually it becomes vague, then vanishes and success is assured. by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

c death is one of the major parts of initiation, though some primitives do not realize that it will be only symbolic and fully expect to actually be put to death. with some tribes it does include actual dismemberment; perhaps circumcision, tattooing, the amputation of a finger or the knocking out of a tooth. ritual scourging is another, more common, symbolic form of death. or the death could take the form of a "monster" perhaps the tribe's totem animal swallowing the initiate. a typical initiation ceremony is the one found in gardnerian witchcraft. it is in four parts. the first part is known as the challenge. the initiate is asked if she really does want to go through with it. this may seem a simple and needless question. but from first making contact with a coven it may have taken anywhe

and the lady" take a drink and then replace the goblet on the altar with the words: there are several ways of creating a temporary circle. one is to permanently mark the circle on a secondary piece of carpet that can be rotted up and put away between rituals, and unrolled and laid down over the regular floor covering when needed. another is to have a six to twelve inch wide length of material in the form of a circle, with the ritual circle marked on it. this can also be taken up and laid down when needed. the advantage is that it is far less bulky than a complete carpet and so much easier to store. figure 4.1a figure 4.1b "now is the temple erected. i shall not leave it but with good reason. so be it" sit or kneel before the altar, head bowed, and meditate for a few minutes on the god and

on three self dedication. go as far as the lines "now is the temple erected. i shall not leave it but with good reason. so be it" now continue: consecration ritual taking up your knife, hold it high in salute and say "god and goddess; lord and lady; father and mother of all life. here do i present my personal tool for your approval. from the materials of nature has it been fashioned; wrought into the form you now see. i would that it henceforth may serve me as a tool and weapon, in thy service" place it on the altar and stand, or kneel, for a few moments with head bowed, thinking back over the construction of the knife (sword, talisman or whatever) and what you did to personalize it; to make it truly your own. then dip your fingers in the salted water and sprinkle the knife. turn it over a

effect, an explanation of the meaning and significance of the particular sabbat, then it is possible to combine it with the enactment, as 'this is an excellent bookand should be studied both for this interesting theory of theirs, on a duality of the homed god, and for the structuring and composition of sabbat rituals as a whole. 67 lesson six sabbats 68/ buckland's complete book of witchcraft in the form of a mime or dance accompanied by narration. then comes the litany a lead-and-response followed by dance/song/chant. if offerings are appropriate (as at harvest time) then they should come before cakes and ale. since we think of the god predominating in the dark half of the year and the goddess in the light half of the year, then the change-overs from one to the other should be included a

ices. here are some examples: life death new life; death of the old king and crowning of the new; the turning wheel of the year; the killing-off of those animals (cattle) that would not survive the winter; return of the dead to rejoice, briefly, with the living; gathering of the harvest and storing for the winter; the creation of the world, with chaos transformed to order. this enactment can take the form of a play, mime or dance. at the end of the enactment, the bell is rung seven times. then one of the coveners speaks: covener "we are at the crack of time, for this day belongs neither to the old year nor to the new. and as there is no distinction between the years, so is there no distinction between the worlds. those we have known and loved, in ages past, are free to return to us here in

BUDGE E

he scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the firs

nd, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of hieroglyphic text written above it, which reads"[the god cometh to] this court, he passeth through it in the form of a ram, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, the

. p. 11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra (right) the twelv

f the boat is. the prow and stern of the fourth boat terminate in heads of uraei, each of which is turned towards the p. 27 deity who is kneeling in the middle of the boat. in the centre kneels a woman without arms, and before and behind her stands a man, who is likewise without arms. at each end of the boat grows a plant or, perhaps, a large ear of wheat, which indicates that the boat is that of the form of osiris as the god of vegetation, who is known by the name neper. the legend by the ear of corn in the front of the boat reads "the boat which conveyeth neper" and that by the ear in the stern "collector of herbs and plants" the deity in the boat, or the boat itself perhaps, is called hept-mena-f-tua-uaa-f. this boat is the boat of the god neper, the god of grain, and a form of osiris a

e boat which conveyeth neper" and that by the ear in the stern "collector of herbs and plants" the deity in the boat, or the boat itself perhaps, is called hept-mena-f-tua-uaa-f. this boat is the boat of the god neper, the god of grain, and a form of osiris as the god of vegetation; it may be noted that its side has no utchat upon it. in the upper register are- 1. a bearded god, with a phallus in the form of a knife, called ast netch-t, i.e "isis, the avengeress" 2. a god of similar form and attribute called seb-qenbeti, i.e "seb of the two corners. a ram-headed god, with a similar attribute, called p. 28 [paragraph continues]khnemu qenbeti "khnemu of the two corners" 4. an ibis-headed god, with a similar attribute, called tehuti-her-khent-f, i.e "thoth on his steps" 5. an ape-headed god

CASE PAUL F THE BOOK OF TOKENS

d, then i loved him, and called my son out of egypt" and he who knoweth this shall be a measurer of mercy, and all his works shall be rooted in the strength of my law [93] comment on teth* t e t h, pronounced tayth. transcribed as" t. the number 9. meaning: serpent. the intelligence of the secret of all spiritual activities. 1 the ancient form of the letter teth was a crude picture of a tally, in the form of a circle enclosing a cross. mispawr, m s p r "number, arawfel, o r p l "darkness, and mizraim, m tz r i m, the name given to egypt by the jews, are equivalent numerically to 380. the uraeus, or royal serpent, is the characteristic symbol of egypt. those versed in egyptian wisdom will know how truly it may be said that the secret wisdom of that land is "hid in number. in egypt pythagora

which is attributed ruach, r v ch, the life-breath. the ruach elohim is what the text means by" the breath of the mighty ones, and ruach elohim is r v ch a l h i m, which words add up to 300, the value of shin. it is on this account that shin is called the "holy letter. it is said to appear as a flame of separation because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant spelling of the word ordinarily rendered m sh i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a light

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

re no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phras

[insert pic p014- a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing h

ing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seekin

ointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your v

have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles in the appropriate elemental seite 26 wicca01.txt colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, an

CHAOS MAGICK AND LUCIFERISM

ul friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

fs in order to describe this complex fusion of ideas.[5] the differences between magic and religion in african traditions, as viewed by most observers, hinge on two important concerns. first, magic is seen to operate automatically and mechanically, by principles of imitation or contagion, instead of through entreaty to supernatural powers. idowu has argued that the efficacy of magic "depends upon the form rather than the spirit" others have challenged this view, noting that the performance of magical acts in african traditions is normally not mechanical but nearly always depends on a secondary "supernatural agency" such as a deity, a spirit, or some otherworldly force. for example, the near-ubiquitous use of charms in africa is an example of magic that is governed by a supernatural agency

treated the conjurer remarked "deah goes duh devil" and dorsey later recovered. sarah handy noted that one doctor's treatment included the burning of "various black magic page 66 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 vile-smelling powders" in a patient's room, followed by his opening a window "to let the devil out" the devil was incarnated in the form of a snake, an archetypal symbol for evil in the biblical tradition.[33] these accounts offer numerous possibilities for understanding physical affliction among african americans. some patients and practitioners balanced multiple ideas in order to interpret the causes of sickness and misfortune in their lives. a late-nineteenth-century exslave narrative shows how individuals might propose

in the ministries of pentecostal faith healers. elder lucy smith, a preacher in depression-era chicago\ 111\ told how she once rebuked the "death demon" of a woman who was "past talking or seeing" the performance of this "work of deliverance" as such spiritual traditions came to be known, strongly resembled the ritual gestures of conjurers, who made a common practice of extracting afflictions in the form of small animals or objects from their patients. similarly, pentecostal healers claimed power over diseases that they literally delivered from the bodies of the sick, which were sometimes manifested in visible malevolent tumors or growths.[42] some pentecostal healers personified the anomalous traits of supernatural practitioners. bishop mason, for example, was said to have been endowed w

imed robert tallant, a local writer "however, others use many of the oils and powders and sell a mild sort of gris-gris" outside new orleans, in cities like chicago, detroit, and harlem, the supernatural orientation of the black spiritual religion was also well known "the attraction of the spiritualists was their straight-forward utilitarian use of religion" asserts one source "magical objects in the form of charms or amulets were used to guard against any possible evil or attain some cherished good"[50] despite its highlighting of the supernatural, spiritual worship was virtually indistinguishable from that of black pentecostals and holiness practitioners. like african american churchgoers in these traditions, spiritualists participated in expressive singing, jubilant dancing, shouting, a

CHRONOLOGIA RORISPERGIUS

cotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the mat

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

, that we were ready to despair utterly. they quickly took off their white garments again, and put on entirely black ones. the whole hall likewise was hung about with black velvet, the floor was covered with black velvet, with which also the ceiling above was overspread (all this page 56 being prepared beforehand. after that the tables were also removed, and all seated themselves round about upon the form, and we also put on black habits. in came our president again, who had before gone out, and she brought with her six black taffeta scarves, with which she bound the six royal persons eyes. now when they could no longer see, six covered coffins were immediately brought in by the servants, and set down in the hall; also a low black seat was placed in the middle. finally, there came in a ver

COLLIER IRENE CHINESE MYTHOLOGY

ut new channels for the rivers. as he plodded across the country, yu found 233,559 large holes in the earth. year after year, water had bubbled up in these cavities and flooded the world. now yu plugged up the gaping holes with dirt and reeds, and dropped in magic dirt balls from the tortoise s back to dry up the soggy earth caused by the floods. chinese mythology 56 when he worked, yu often used the form of a human to avoid frightening the farmers. even in his human form, he had an ugly face like an insect, with a mouth like the bottom of a crow s beak and a long neck like a snake. the farmers did not care about his appearance, however. they loved him for his efforts on their behalf. as yu traveled across china, he named the tribal groups and recorded their customs: leather-skin people; g

f the rivers so he would not have to fight against their natural routes to the sea. q: who were yu s companions and helpers? a: a dragon and a tortoise. q: what did yu do with the different tribes that he met? a: he gave them names, recorded their customs, charted their land, and collected samples of their soil. q: why were people not afraid of yu s appearance? a: most of the time, he appeared in the form of a human being. farmers did not mind his ugly physical appearance because he worked so hard to reshape the country and restore their lands. 59 q: why was yu lonely? a: his wife and son abandoned him because they hated his earthy line of work. q: why were the people grateful to yu? a: he devoted his life to helping the farmers, even at the expense of his own happiness. when yu was empero

lgrim had at last been found. because the scriptures were called tripitaka in india, the emperor renamed the monk tripitaka. as tripitaka set out, the autumn air was beginning to chill the monk s bones, and a light frost covered the ground. along the way, kuan yin guided the monk from afar, but she could not interfere with his decisions and actions. tripitaka joined up with monkey, the dragon (in the form of a white horse, the pig, and the sandy-haired monster. all five set off for eighty-one adventures to fetch the holy scriptures from india. time and again, they met dangerous ogres, monsters, and fairies who lay in wait. because tripitaka was a young buddhist monk with a pure heart, evil spirits tried to corrupt him. monsters wanted to eat his flesh. monkey used all his magical powers fl

COSIMANO CHARLES ELEMENTARY PSIONICS

his puts you in touch with the person at the level of his energy field by making a connection with your own field. i'm going to use an overworked and very bad analogy here, but it's the only one we got. it's like putting a crystal into an old-fashioned radio receiver. the crystal was the link to the radio waves and by twiddling with it, the frequency was discovered and horrible noises, usually in the form of what was considered music, would come out. the link, the witness, does the same thing. once such a link has been made, you are able, at the level of your own subconscious, to contact that person or any aspect of that person. you are wired to that person in much the same way as your telephone is wired to every other telephone in the whole damned world. all you have to do is punch lots o

y resolutely avoiding paranoia. now, by this i do not mean that you are in any great danger of becoming a hypochondriac in the normal sense of the term, but you must face the fact that we live in a hypochondriacal society. if you have the bad habit of watching the news, particularly the local crap, you are constantly besieged by messages of illness, potential illness and possible cures usually in the form of some over-the-counter patent medicine. to make matters worse, may local stations have their own version of dr. guiltgiver, who reports on all the latest plagues and their symptoms and what the viewer can do to avoid them (usually by avoiding everything that makes life worth living. as h. l. mencken said, in the heart of every puritan lies the fear that someone, somewhere might be happy

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously curtailed. the veil of tears 9 the takeover of the earth by the extraterrestrial expressions of this luciferic consciousness took the form, i feel, of creating a vibratory prison. we are multidimensional beings, working across many frequencies and dimensions at the same time. i know these can be strange concepts to those hearing them cold, but our real potential and our perceived potential are light years apart, as we are going to realise in the amazing years that are to follow. if, therefore, there is a frequency 'net' thro

t the same time each day. using tracking equipment, he traced the jamming frequency to a now notorious centre of mind control and time travel research called montauk, on the eastern end of long island, new york. even on earth, blocking frequencies are a fact. 10. and the truth shall set you free i am going to use the term blocking and jamming frequency for simplicity, but it could well have taken the form of closing down the portals and gateways which link this physical dimension we see around us with other space-time dimensions. some of these gateways are reckoned to be at the great sacred places of the ancients, like stonehenge, machu picchu in peru, ayers rock, and the former lands of babylon and mesopotamia, now iraq. the bermuda triangle is believed to be another, which could explain

they were speaking could conceive only of the world they knew and saw all around them. they could remember no other. we return to the central theme of the book: creating our own reality. the prison warder consciousness knows all about this process. our physical reality is the creation of the thoughts we hold onto, past and present. these create a pattern within us which is then cast around us in the form of a magnetic cape/aura. this attracts to us a physical reality in terms of people, places, and events which exactly reflects our inner pattern, how we see ourselves. the key to this reality is thought. if you can manipulate someone's thoughts and view of themselves, you are creating that person's reality and, as a result, their physical experience. more than that, people will generally p

ons. the best code breakers available to united states intelligence in both the first and second world wars tried to decipher what they called "the most mysterious manuscript in the world, but none could do it. a professor at the university of pennsylvania called william romaine newbold claimed to have decoded some of it in 1921. he said part of the text read "in a concave mirror, i saw a star in the form of a snail between the navel of pegasus, the girdle of andromeda, and the head of cassiopeia."7 what roger bacon describes in the manuscript that was acquired by john dee is now known to be accurate and the illustration he includes of the andromeda 32..and the truth shall set you free nebula is also correct, but it is depicted from an angle which cannot be seen from the earth! dee was an

together, i was continually bitter and ashamed."30 rhodes to ruin 75 while lawrence and the british were promising the arabs independence, they were in the process of making a commitment to give away palestine as a jewish homeland. lawrence, milner, and victor rothschild all knew each other. the balfour declaration was not an announcement by the foreign secretary to the house of commons. it took the form, appropriately, of a letter between arthur balfour (comm 300, of the rothschild-funded round table, and lord lionel walter rothschild (comm 300, the representative of the english federation of zionists, which was set up with rothschild money. it was written by the leading voice in lloyd george's wartime cabinet, the round table's most influential figure, lord milner (who was made chairman

DAVID ICKE CHILDREN OF THE MATRIX

ans, 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 egyptian kings going back tens of thousands of years before the formation of the egyptian civilisation described

r one of the higher chakras, or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser, and djederfra. in india, the buddhist text, the mahauyutpatti, lists 80 kings who descended from the nagas or "serpent kings. hindu legend says that the nagas could

ighteous ones. there is again a common theme of the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in the form of a serpent tempted them to take the fruit of a forbidden tree. there is also the banyan tree under which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in which grew the golden apples of immortality. the

through blood could they form being, only through man could they live in the world "in ages past were they conquered by the masters, driven below to the place whence they came. but some there were who remained, hidden in spaces and planes unknown to man. live they in atlantis as shadows, but at times they appeared among men. aye, when the blood was offered, forth came they to dwell among men "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen

e 'warrior instinct' lines, what little connection they might have had to a 'spiritual' side has been all but eliminated, and they are motivated only by the predatory instinct of their collective which apparently knows only one agenda: conquer, assimilate, consume! all this has been confirmed by many abductees, especially in more recent years."8 the silent invasion back to the emerald tablets "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen

DAVID ICKE THE BIGGEST SECRET

uestion that genesis was a muchedited and condensed version of sumer records. the sumerian story of edin became thelevites biblical garden of eden. remember the story of moses being found in thebulrushes by the egyptian princess? the same tale was told by the sumerians-babylonians about king sargon the elder. the story of moses is make-believe, as is theegyptian captivity, the exodus, at least in the form described, and also the creation ofthe 12 tribes via jacob.these texts were written by the levites, the heads of which were reptilian mysteryschool initiates in babylon. their stories are symbolic and coded for initiates tounderstand and the masses to take literally. according to the levites, moses was givenhis laws and commandments by god on top of a mountain. again and again we see thes

. the best code breakers available to united statesintelligence in both the first and second world wars tried to decipher what they called:the most mysterious manuscript in the world, but none of them could do it. williamromaine newbold, a professor at the university of pennsylvania, claimed to have decodedsome of it in 1921. he said that part of the text read:in a concave mirror, i saw a star in the form of a snail between the navel of pegasus, thegirdle of andromeda, and the head of cassiopeia.13what is described in the manuscript acquired by dr john dee is now known to beaccurate and the illustration it contains of the andromeda nebula is also correct, but it isdepicted from an angle which cannot be seen from earth! this manuscript is just oneexample of the level of knowledge the brothe

deed, the entertainment industry in general.country music, she discovered, was used by the brotherhoods us agencies todistribute massive amounts of drugs into american society and as a cover for its mindcontrol projects. it was these agencies, she says, which paid for the promotion and hypethat turned a singer called boxcar willie into a country music star. some of thispromotion, cathy says, took the form of high-tech television commercials designed tohave a hypnotic effect on the viewer. he became the leader, she writes, of the countrymusic segment of the freedom train- the internationally recognised code name for theslave operations of project monarch. the name boxcar willie was not selected atrandom, it would seem. it makes a statement about the man and his role. cathy namesboxcar willi

ndary founderof babylon, queen semiramis, who was symbolised as a dove. the queen was alsoanointed with oil at her coronation, the ancient aryan and reptile-aryan tradition whichgoes back thousands of years. the word christ means the anointed one. the oil atthe queens coronation was the same mixture as that used in the ancient middle east. itwas carried in a gold vessel called the ampulla made in the form of. a dove.3 this issymbolic of the messeh fat used in egypt by the royal court of the dragon. theanointing at the coronation is supposed to elevate the monarch to the rank of highpriest, in this case, appropriately, high priestess of the church of england as well ashead of state. while this was happening, the archbishop of canterbury said:as kings, priests, and prophets were anointed: an

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freemasonry symbols. the three most sacred symbols of freemasonry are the compass, the square, and the rule or straight-edge. look at the united states capitol, and you will see that it is laid out in the form of a circle. this represents the top of a professional compass of that era, which was circular. pennsylvania avenue, running from the capitol to the white house, represents one leg of the compass. maryland avenue, running from the capitol to thomas jefferson memorial (left, represents the second leg of the compass. in this instance, you will have to lay out a ruler and draw a solid line f

DAVIDSON DAN SHAPE POWER

nd this, as the pen or pencil moves to draw the pattern, crystals are deposited which point in the direction of the pathway, like fallen dominoes, serving as a kind of waveguide for subtle or aether energy. perhaps something of this nature might serve to create a conduit for the biasing of an energy flow into a collector. once the collector is charged, it can be extracted by draining it off or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three d

auberger refused, hitler put viktor's family in a prison camp which forced viktor to work on his inventions for hitler. viktor worked for the third reich on anti-gravity craft from 1938 to 1945, the end of wwii. when the allied forces took over germany, the army intelligence corp discovered schauberger's research, including several unfinished disc craft. this brought a new peril to schauberger in the form of "vested interests" who did not want free energy technology to be released for public use. agents of the vested interest group contacted schauberger and contracted for him to build one of the free energy turbines, the zokwendle. the zokwendle was designed to provide 50,000 watts of cold diamagnetic power and 50,000 watts of normal electricity. the zokwendle was shipped to new york and a

DEMONIC BIBLE

ahriman. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christi

set was originally a female deity and was identified with isis. the goddess set carried as a talisman the severed penis of osiris. isis and set, like the babylonian ishtar and ereshkigal, represent life and death and are both aspects of the dark goddess of chaos, tiamat. it was often said that witches of the middle ages gathered in covens of twelve women and one man, the high priest, who assumed the form of the devil and had sexual intercourse with the women. it was also said that his penis was unusually large and that his semen was cold. the truth of the witches sabbath is that all of the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dar

however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a complete system of magic which should allow a novice to progress to an eventual understanding of deitus. the rituals bath of purification on the night

reth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of

n before thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. h

DIABOLUS

nt leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zoh

hers 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 the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and lat

ce of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astro

often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rer

ale called yavisht i friyan17. in this tale akht, who is a powerful sorcerer, travels to a city of enigma-expounders with an army of seven myriads. he shouted to all that he would make that city a beaten track for elephants, and would test and destroy the righteous who claims to have superior knowledge. by the use of the magical formula called a staota, which is a form of sound vibrations used in the form of words, which held a spring, he would tear apart those who could not answer or survive the staota. none could withstand akht, save for a young religious man called yavisht i friyan. the youth was invited to the residence of akht, but discovering that akht had dead matter (bones, rot hair or nails) under his pillows and carpets, he could not enter until akht had them removed. as the lege

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

al and administrative authority over a territorial arch diocese. 2) in the astral star, a primate of a state curia, and the senior member of the general synod for a given state or commonwealth. archetype: a universal and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation

e [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working

al practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of

y, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v

DION FORTUNE MYSTICAL QABALA

which we are dealing, though the system of classification is not the same. 14. let us conceive of kether, then, as a fountain which fills its basin, and the overflow therefrom feeds another fountain, which in its turn fills its basin and overflows. the unmanifest for ever flows under pressure into kether, and there comes a time when evolution has gone as far as it can in the extreme simplicity of the form of existence of the first manifest. all possible combinations have been formed, and they have undergone all possible permutations. action and reaction are stereotyped, there can be no new development save the combining of the combinations among themselves. force has formed all possible units; the next phase of developrnent is for these units to combine into more complex structures. when t

tion and excretion are confused, but i don't consider that this attribution is one that can be generally accepted or ought to be perpetuated. 16. malkuth, viewed as the muladhara lotus, represents, we may take it, the end-result of the life processes, their final concretion in form, and their submission to the disintegrating influences of death in order that their substance may be utilised again. the form into which they have been organised by the slow processes of evolution has served its purpose, and the force must be set free; this is the spiritual significance of the processes of excretion, putrefaction, and decomposition, 17. the svadisthana chakra, the six-petalled lotus, at the base of the generative organs, is assigned by general fuller to yesod. this agrees with the western tradit

the sympathetic observer who wins the conbdence of the exponents of these systems and succeeds in being received into their holy of holies as a friend, and who goes to learn instead of merely to observe and ridicule, and in another way to the "beef-fed zealot" who walks into the holy place in his dirty boots and gets stoned by the indignant worshippers. 8. in judging these things let us consider the form christianity would present if approached in the same way. unsympathetic observers would probably conclude that we worshipped a sheep, and the holy ghost would yield some spectacular interpretations. let us credit other people with using metaphors if we do not expect to be taken literally our-selves. the outer form of the ancient pagan faiths is no cruder than christianity in backward lati

l image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or five-sided figure. any symbol of geburah, whether it be a talisman, an altar to mars, or a mental picture of a symbol, would be in the form of a pentagon coloured in one of the colours of the mars colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form in each of the four worlds of the qabalists. the highest of

tly assigned to the twentytwo paths, it is misleading when applied to the sephiroth. i have changed the term in relation to the sephiroth themselves, but retained it in reference to the paths for reasons which will presently be seen. 16. section 7. the virtues and vices assigned to each sephirah of the tree.-these indicate the qualities necessary in order to take the initiation of that grade, and the form that is taken by any unbalanced force in that sphere. in the highest grade of all, before form is developed, there is no correspondence. 17. section 8. correspondence in microcosm.-the microcosm- which is man, corresponds with the sephirothic macrocosm, and is important from many practical standpoints, particularly that of spiritual healing and astrology. 18. section 9. the four suits of

DION FORTUNE PSYCHIC SELF DEFENSE

see plenty of seizures, and a sure method of distinguishing those that are of organic origin is very useful. we must not, however, conclude that all cases of such incontinence are epileptics, for there are many other causes, both organic and functional. in the case of mr. c. this cardinal symptom was lacking. the attacks, moreover, always took place in sleep, and it seemed as if they were more of the form of severe nightmare, verging on somnambulism. it was a curious factor in the case that mrs. cs nightmares usually heralded mr. cs attacks. these occurrences showed a certain cyclic regularity, occurring about once a month. in the case of a woman this would 15 of 103 naturally be referred to the twenty-eight day cycle of her nature, but in the case of a man, no such explanation was forthco

nimal lover, she was morbidly humanitarian, reading with gusto those papers which give lurid and detailed descriptions of vivisection experiments. had i been older and wiser i should have recognised the significance of her ultra-cleanliness and ultra-sensitiveness as marking the ab-reaction of a sadistic temperament- sadism being a pathology of the emotional nature in which the sex instinct takes the form of an impulse to inflict pain. not having learnt then many things which i now know, i looked upon her characteristics as indicative of an exalted spirituality. at the time i knew her she was verging on a breakdown which was alleged to be due to overwork, and she was very anxious to get away from cities and back to nature. i was just leaving london to take up my residence at an occult coll

er case had looked like one, of obsession, and had been so diagnosed by one or two members of the community, but wise handling revealed otherwise. this case reveals another interesting point in that, true to the witch-tradition, she had a horror of sacred symbols. she would not occupy a room where there was a picture of a religious subject. nothing would induce her to wear any piece of jewelry in the form of a cross, and it was impossible for her to enter a church. this case has many points of interest, especially in the fact that what was apparently a case of well-marked insanity was cleared up by occult methods. chapter iv projection of the etheric body before we can leave the subject of attack by incarnate human beings, we must consider the subject of etheric projection. in this case no

d that things were serious and that liver-pills and a week-end at the seaside would not put them right. being an occultist, she understood the significance of the happenings that had been going on in her flat, and she made enquiries concerning the history of the square in which this block of modern mansions had been built. she learnt that it was the site of an old madhouse of sinister reputation. the form that she and her maid had seen was probably that of some unfortunate patient of suicidal tendencies who had succeeded in giving effect to his impulses on a spot corresponding to the situation of her room. the terrific emotional forces generated by his brooding and last desperate act were photographed on the atmosphere, as it were, and suggested to her mind thoughts of self-destruction jus

ething of the kingdom of pan is approaching. her instincts will usually guide her truly enough in divining the source from which the disturbing influence proceeds. she will point an unerring finger at the magnetic male. she will seldom take into account the reactions of the female in the presence of the male. if she is a woman ignorant of the facts of life, the charge she brings will usually take the form of an accusation of hypnotic influence. she does not realise that nature is the hypnotist. if she is a woman who knows something of the world, the charge may be of improper advances. one glance at the woman is usually enough to tell us whether there is likely to be any foundation in this charge or not. it is seldom the young and pretty girl, who might reasonably be apprehensive, who is th

DONALDTYSON BLACKMAS

ly accuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the oc

DONALDTYSON CORONZON

elicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four arch

oronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many thin

DONALDTYSON DEMON

ion) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist, is a demon of disease who has four wings, the clawed feet of a hawk, and a snarling lion-like fa

any know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to self-destructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily commits these actions. if you dismiss the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed th

DONALDTYSON EVILEYE

it was believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once made him immobile. we still have a remnant of this ancient belief in the form of the folk tale that says a snake can charm its prey so that it remains motionless until it is killed. the same sort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for thousands of years i

DONALDTYSON POSSESS

its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and is often mistaken for a draft. it can also be ticklish, and feels something similar to an insect crawling across your skin. more rarely, the touch of a spirit on your skin is warm, and feels like a heat pad. at times it takes the form of a pricking sensation, like being pricked with a needle. this pricking happens most commonly in the tips of the extremities, the fingers and toes- hence shakespeare's line in macbeth "by the pricking of my thumbs, something wicked this way comes" i've frequently felt this pricking sensation on the tips of my big toes. one possibility is that it serves as the access point for the spirit

DONALDTYSON UFO

craft are synonymous, but as can be seen from the analysis of the term, this is not necessarily the case. indeed, the vast majority of sightings of flying objects are natural and easily explainable. anything seen in the sky that cannot be identified may be legitimately classed as a ufo until its nature is revealed. records of ufo sightings consist of eye-witness or hearsay evidence transmitted in the form of drawings or verbal descriptions, and mechanical visual records such as still photographs, movie film, and video images. when considering a description of a ufo sighting, we must first consider whether the witness is being truthful, second whether the witness has correctly interpreted the evidence of his or her senses, and third whether the witness actually saw anything or merely halluc

ep, or in conditions of extreme fatigue, a person may see something that has no external physical cause. these visions can be completely clear and real to the witness. it is even possible for two or more persons in the same place to see the same vision of a nonexistent object or event. instances of this mass hysteria of crowds have been recorded over a term of many centuries. physical evidence in the form of mechanical images would seem to offer the possibility of a certain identification. unfortunately, when photos and films of ufos are examined, they tend to fall into two categories: either they are so poor in quality as to be unidentifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this

DONALDTYSON VAMPIRES

bitten by another vampire. a recent variation on the myth is that a vampire can only be created if the person bitten also drinks the blood of the vampire. this seems to have no historical foundation in folk tales. movie vampires are physical beings who nonetheless possess the power to dematerialize into mist, or change their shape into various creatures of the night, such as the bat and wolf. in the form of mist they can exit and enter their graves through minute cracks in the ground. they cannot see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figure of jesu

es of the hermetic arts. it is a type of parasitic spirit that feeds upon the vital energy of human beings. these spirit vampires are known by various names. often they adopt the opposite sex to their victim, since sexual energy is a highly concentrated food source, equivalent to sugar for the spiritual vampire. when these spirits do not assume human form they are called larvae. when they take on the form of a woman they are known as lamia or succubi. male vampires of the spirit kind were sometimes called incubi or satyrs. they have many names in many cultures. these spirit vampires visit their victims in their beds during sleep, and enter their dreams, where they adopt pleasing forms. after their hold upon their unwitting hosts is certain, they drop the pretense of lovers and allow their

DONALDTYSON WEREWOLF

a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place. as i said, the ancient greek myth is essentially the form of the werewolf legend that was used by hollywood. however, the origins of the werewolf are lost in the mists of pre-history. werewolves are only one form of a whole host of were animals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has b

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

n the] see max m ller, recueil de travaux, t. ix, p. 166; brugsch, aegyptologie, p. 218; and maspero, un manuel de hi rarchie gyptienne, p. 9) among the offerings named in the tomb are the substances# and# which are also mentioned on the stele of shera of the iind dynasty, and in the texts of the vith dynasty. but the tomb of seker-kha-baiu is different from any other known to us, both as regards the form and cutting of the hieroglyphics, which are in relief, and the way in which they are disposed and grouped. the style of the whole monument is rude and very primitive, and it cannot be attributed to any dynasty later than the second, or even to the second itself; it must, therefore, have been built during the first dynasty, or in the words of mm. mariette and maspero "l'impression g n rale

xvib. without title or text. vignette: scene of the worship of the setting sun by mythological beings. chapter xvii. here begin the praises and glorifyings of coming out from, and going into, the underworld in the beautiful amenta; of coming out by day, and of making transformations and of changing into any form which he pleaseth; of playing at draughts in the seh chamber; and of coming forth in the form of a living soul: to be said by the deceased after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belongi

ance of the ceremony of "setting up the tet in tattu, which we know took place on the last day of the month choiak; see loret, les f tes d'osiris au mois de khoiak (recueil de travaux, t. iv, p. 32, 87; plutarch, de iside, xviii. 3. an account of the battle is also given in the ivth sallier papyrus, wherein we are told that it took place on the 26th day of the month thoth. horus and set fought in the form of two men, but they afterwards changed themselves into two bears, the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (3 of 6 [8/10/2001 11:23:04 am] and they passed three days and three nights in this form. victory inclined now to one side, and now to the other, and the heart of isis suffered bitterly. when horus saw that she loosed the fetters which he had laid upon se

e nights in this form. victory inclined now to one side, and now to the other, and the heart of isis suffered bitterly. when horus saw that she loosed the fetters which he had laid upon set, he became like a "raging panther of the south with fury" and she fled before him; but he pursued her, and cut off her head, which thoth transformed by his words of magical power and set upon her body again in the form of that of a cow. in the calendars the 26th day of thoth was marked triply deadly. see chabas, le calendrier, p. 28 ff] p. lii the deceased; in a word, the deceased is identified with osiris. if osiris liveth for ever, the deceased will live for ever; if osiris dieth, then will the deceased perish.[1 [1. the origin of plutarch's story of the death of osiris, and the egyptian conception of

s eternal. as the ba was closely associated with the ka, it partook of the funeral offerings, and in one aspect of its existence at least it was liable to decay if not properly and sufficiently nourished. in the pyramid texts the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh t

ELLIS LOW TWELVE 1907

ur enemies were near, and it was impossible to be too careful. the scout had not been absent from my sight ten minutes when i heard his guarded signal. it was a call for me to join him, and i did so. as i turned the bend in the gorge he was standing upright on the spot where i had left the dozen hostiles when brother jennings started for our camp with me in charge. even before i reached him i saw the form at his feet. it was a night of tragedy, and in the dim morning light we had come upon another victim of atrocity. i identified the body as that of jared j. jennings. he was lying on his side, as if in a calm slumber, but it was the slumber which shall know no waking until the sounding of the last trump. vikka had read the whole sad story. so had i, and needed no enlightenment from him. th

EMPERORS NEW RELIGION CHURCH OF SATAN

iable evidence somehow the follower does not comprehend the evidence. the thought is beyond their operational paradigm, beyond obscenity and blasphemy; it is unthinkable. the emperor s new religion copyright 2002 ole wolf page 9 of 30 their ancient scripture (for example, moslems refer to the koran and christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of satan itself or modern science, or simply does not apply anymore in the post- 1960es world; the church of satan has just anton lavey to lean on as an authority on satanic religion. b

church of satan recruiting poster [36] evidence that the church of satan endorses the follower s artwork as a recruitment initiative. the welcome( splash) screen (figure 5) on the official church of satan web page greets the visitor with the text: we re looking for a few outstanding individuals [38] which is again an invitation to join the organization. followers are sometimes inspired to join in the form of seemingly personal form letters [23. a typical form letter is sent to the owner of a newly discovered web page that deals favorably with satanism. the form letter contains praise for a well-designed and informative web page, followed by a question whether the person is a follower of the church of satan or intends to join it later, requesting a reason if not. such letters are of course

ry and careful use of sources and documentation. the odds of michael aquino having a personal agenda that provokes the view mentioned above are low given the additional documentation of anton lavey s accept of, or belief in, the devil cited earlier. in frustration over the new direction, which michael aquino saw as ideological treason, he claims to have performed a personal invocation of satan in the form of the ancient egyptian god set. in the book of coming forth by night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been t

n, including blanche barton and peter gilmore. this behavior has earned the church of satan a significant level of hostility from other organizations. the church of satan maintains that other organizations attack the church of satan out of envy, but although this may the case in many situations, it is not a catch-all excuse. there are examples that attacks were initiated by the church of satan in the form of intimidation and harassment, and that counterattacks on the church of satan were motivated by several stones first cast by the church of satan. anton lavey s alternate past is irrelevant for any ideology and must have served a purpose that a professed ideology alone could not satisfy. it appeals to a fan club or personality cult mentality, which is a strong motivation to join for many

peting for followers seem out of place for an organization claiming to desire people with high clarity only. belief or disbelief in satan, although a rather fundamental issue for the religion, has been claimed alternately, the answer determined by who was asking. active recruitment is denied but encouraged and practised nonetheless. the ambiguity of the church of satan s religion today (mostly in the form of encouraging personal eclecticism) and the twofaced policies employed by the church of satan seem deliberate. there is ample evidence that the church of satan has a very strong interest in gaining followers uncritically of their ideological dispositions, and that it actively prevents other groups from gaining any. at a high membership fee of $100.00 memberships may not be an exceptional

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

logy. 5th ed. abduction, ufo 3 aben-ragel an arabian astrologer born at cordova at the beginning of the fifth century. his book of horoscopes was translated into latin and published at venice in 1485, under the title de judiciis seu fatis stellarum. aben-ragel s predictions were known for their remarkable accuracy. abigor according to johan weyer, abigor is the grand duke of hades. he is shown in the form of a handsome knight bearing a lance, standard, or scepter. he is a demon of the superior order and responds readily to questions concerning war. he can foretell the future and instructs leaders on how to make themselves respected by their soldiers. sixty infernal regions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de pra

ents and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that the templars were being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of his abbacy of the vaux de cernay. the evil spirit first opposed the progress of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begon

ng-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-speaking, the devil changed himself into a barrel and rolled into an adjoining field. in a short time he returned in the form of a cart wheel, and, without giving the brother time to put himself on the defensive, rolled heavily over his body, without, however, doing him any injury. after that he left him to pursue his journey in peace. this story is related in regne de philippe le bel by robert gaguin and in histoire de la magie en france by jules garinet (1818. adamantius (ca. fourth century c.e) a jewish docto

ca. fourth century c.e) a jewish doctor, who became a catholic at constantinople in the time of constantine, to whom he dedicated his two volumes on physiognomy; or, the art of judging people by their faces. this work, full of contradictions and fantasies, was printed in the scriptores physiognomoniae veteres of johann g. f. franz at attembourg in 1780. adam kadmon a tree of life in the kabala in the form of an idealized spiritual being. sources: halevi, z ev ben shimon. adam and the kabbalistic tree. london: rider, 1974. adams, evangeline smith (mrs. george e. jordon, jr (1859.1933) noted american astrologer. born february 8, 1859, in jersey city, new jersey; daughter of george and harriette e (smith) adams (of the adams family of new england; and a descendant of john quincy adams, sixth

r and that of adoptive masonry were attempted in scotland but without success. adramelech according to johan weyer, adramelech is chancellor of the infernal regions, keeper of the wardrobe of the demon king, and president of the high council of the devils. he was worshiped at sepharvaim, an assyrian town, where children were burned on his altar. rabbis of the period said that he showed himself in the form of a mule or sometimes of a peacock. encyclopedia of occultism& parapsychology. 5th ed. adramelech 11 sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. advanced spiritual church healing center center founded by british-born psychic douglas johnso

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

outside. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. the malays used the word kramat to signify the same thing, and the malagasy used the term hasma. some tribes around lake tanganyika believed in such a force, which they called ngai, and australian tribes had similar terms, such as churinga and boolya. in mexico there was a strange creed named nagualism that held the same concept.everything nagual was magi

own. the dynamics of magic earlier practitioners of magic believed that it is governed by a few well-defined laws. chief among these is that of sympathy, which can be subdivided into the laws of similarity, antipathy, and contiguity. the law of similarity and homeopathy is divisible into two tenets (1) the assumption that like produces like.an illustration of which is the destruction of a doll in the form of an enemy; and (2) the idea that like cures like.for instance, that the stone called bloodstone can staunch the flow of blood. the law dealing with antipathy rests on the assumption that the application of a certain object or drug expels its contrary. the idea of contiguity assumes that whatever has once formed part of an object continues to form part of it. thus, if a magician can obta

ts that were believed to have magical power. such squares were inscribed on parchment or other materials and worn as talismans. other talismans were made in circular format, in wax or in metal, and used to invoke spirits. these were sometimes termed seals. the term magic circle more properly indicates the protective circle traced upon the ground by the magician when invoking spirits. talismans in the form of magic squares have long been used by hindus and moslems for magical purposes and in religious rituals. maginot, adele (ca. 1848) noted early french medium. she was psychic from childhood and was treated by the magnetist louis-alphonse cahagnet because of the disturbances in her life caused by lively psychic occurrences. he soon found her an excellent clairvoyant, especially for medical

kentish mystic. in the controversy that convulsed germany on the appearance of his rosicrucian manifestos in the early 1600s, he took a vigorous and enthusiastic share and wrote several works in defense of the mysterious society. he is alleged to have traveled in order to seek members of the college of teutonic philosophers r.c, and, failing to find them, formed a brotherhood of his own, based on the form of the fama fraternibus. there is no adequate authority to support the opinion held by some that toward the end of his life he was initiated into the genuine order (there being serious doubt that any such genuine order ever existed. a posthumous pamphlet of maier s called ulysses was published by one of his personal friends in 1624. there was added to the same volume the substance of two

chology. new york: helix press, 1964. malachite a precious stone (a variety of topaz) of basic copper carbonate. folklore held that it preserved the cradle of an infant from spells. malachy prophecies st. malachy o more was a medieval bishop who is said to have foretold the succession of 112 popes, from celestinus ii (1143) until the final pope in the future yet to come. these predictions were in the form of a long series of latin character mottos instead of actual names, and there is still scholarly doubt as to whether the prophecies really emanated from st. malachy. however, other prophecies attributed to him are claimed to have been fulfilled. he was born maelmhaedhoc ua morgair in armagh, ireland, in 1095. his biography was written by a famous contemporary, st. bernard of clairvaux. ma

EVIL AND UNCLEAN SPIRITS

cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever changing and distorted countenance. at the northeast angle is trga (aggerath) the daughter of twlwjam, a fiendish wretch with serpent hair, enthroned i

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

mies and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading chalker, bill, 1999. strange evidence. interna- tional ufo reporter 24, 1 (spring: 3 16, 31. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. aliens and the dead in the view of ufo-abduction investigator david m. jacobs, aliens sometimes take on the form of deceased relatives in the interest of keeping their activities secret. he recounts the experience of a woman to whom he gives the pseudonym lily ma rt i nson. vacationing with her mother in the vi rgin islands in 1987, ma rtinson woke up in her hotel room to observe the apparition of her dead brother watching her from the foot of the bed. the experience comforted her. l a t e r, howe v

phy. contact occurs in a variety of fashions. much, perhaps most, of it is through channeling. other psychic communications are effected through automatic writing, dreams, visions, or astral (out-of-body) travel. a third group, the most controversial, alleges physical contacts, including trips in flying saucers to other worlds. physical contactees frequently offer evidence of their experiences in the form of artifacts or photographs. persons who follow contactees and embrace their message are sometimes called saucerians. the contactee movement overlaps to a degree with the ufo movement ufology but the two differ in fundamental ways. to saucerians, there are no unidentified flying objects. flying saucers nature, origin, and purpose are known; they are here to educate humans to their larger

ob- serve and to teach humans. they are also here to prepare humans for the great upheavals that will soon occur in response to their long abuse of the earth. according to eunethia, more than fourteen planetary species are involved in the earth project. when the call went out for volunteers to assist planet earth, she says, the response came from all areas of the universe. most interaction is in the form of telepathic contact (bryant and seebach, 1991, though relatively few humans are sufficiently developed in their psychic powers to communicate. see also: ashtar further reading bryant, alice, and linda seebach, 1991. healing shattered reality: understanding contactee trauma. tigard, or: wildflower press. extraterrestrial biological entities according to a body of modern folklore, the uni

him, then to shoot him, but, in response, gef caused property damage and screeched out threats. according to irving, gef said, if you are kind to me, i will bring you good luck. if you are not kind, i shall kill all your poultry. i can get them wherever you put them. the family decided to do its best to get along with its strange guest. asked who he was, gef first identified himself as a ghost in the form of a weasel but later denied that he was a ghost or a poltergeist. he was highly temperamental, his behavior unpredictable, his speech often profane. the family left food out for him. he ate the same food as the daughter, a detail that skeptics would later remark on. in return, he would provide the irvings with dead rabbits that would show up on the doorstep. the rabbits appeared to have

kerin. a year and a half later, it relocated to los angeles. starr is its sole owner, and the council functions as a tax-paying small business. according to starr, the 3dnc represents the gnc on earth and upholds its directives as they apply to this world. other responsibilities include providing the 9d tools of integration to the people of earth along with support and training for using them in the form of books, tapes, videos, workshops, seminars, etc; providing a living example of the ascension tools in action through their actions; relaying messages in the form of updates and perspectives to the people of earth for the purpose of education, support and enlightenment; supporting the work of other groups and individuals involved in the ascension of earth and its people( the greater nibi

FAUST

nd? here do i plant my foot! realities are here, here strife with spirits may the spirit dare and for itself the great twin-realm prepare. though she was far, how can she nearer be? i ll save her and then doubly mine is she. i dare! ye mothers, mothers! grant this favour! who once has known her can renounce her never! astrologer what are you doing, faustus, faustus! with what might he seizes her! the form is fading from our sight. toward the youth he turns the key, and lo! he s touching him- now! it is done! ah, woe on woe! explosion. faust lies on the ground. the phantoms dissolve in vapour. mephistopheles [taking faust on his shoulder. so there it is! to deal with fools is evil and in the end it even harms the devil. darkness, tumult. act ii a high-vaulted, narrow, gothic chamber formerl

iend such idle words forgo! you speak from some false place, i know. proteus [as if from a distance] farewell! thales [softly to homunculus he is quite near. shine brilliantly! as curious as a fish is he; assume what form and place he may, be sure, flames are for him unfailing lure. homunculus at once a flood of light i ll scatter, discreetly, though, for fear the glass might shatter. proteus [in the form of a giant tortoise. what beams so winsome, fair, and dear? thales [concealing homunculus. good! if you wish, you can observe it near. don t let the little effort worry you, appear on two feet just as humans do. it s with our will and by our courtesy that what we now conceal, who wills may see. proteus [in a noble form. in clever, worldly pranks you still have skill. thales you change you

, then, instead of word freighted with comfort, lethe-sprinkling, most mild, friendly and fair, stirrest thou up more of the past s worst ills than of the good we suffered, and thou darken st at once both the present moment s sheen and the future s kindly glimmering light of hope. silence, silence! that the soul of our lady, even now ready to flee, still may hold fast, hold firmly loveliest form, the form of all forms, on which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, dost thou look with lovely gaze. though as ugly they revile me, well i know the beautiful. helen

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ooks contained in the current version of the peshitta accurate renditions of the life and teachings of master yeshuvah, as recorded by four of his closest disciples? that would be highly unlikely. until the gospel of mark appeared several years after the destruction of the second temple in 70 ce, virtually all information concerning master yeshuvah was passed down as an oral tradition, largely in the form of sayings (l. logia) attributed to him. oral traditions are notoriously prone to distortions and embellishments. in the next thirty years, different communities of christians produced narratives in the name of matthew, luke, john, and also thomas. the gospels of matthew and luke could well have been intended to be standalone replacements for the gospel of mark. the gospel of matthew incl

e for the active aspect of the ayn as the creator, sustainer, and destroyer of the creation is the four letter formula h v h y (vocalized by some as yahweh, and more commonly as jehovah).27 the fall of sefirah knowledge/first into kingdom is also reflected in the duplication of the letter heh h in hvhy. the upper heh h is the latent or unmanifest condition of all mayic (illusory) possibilities in the form of an infinite number of waves of ideas, and the lower heh h is their apparent finite manifestation in matter. most books on qabalah show only what is known as the composite tree of life (see figure 3.9. the composite tree is obtained by superimposing all the working tree paths. this form of the tree is often erroneously thought of as being a workable path in itself. however, as all the s

r him. 31 sometimes we find all of these mysterious strangers popularly portrayed as angels. however, later on, after sarah laughs at hearing she would conceive, we read that one of the three speaks to abraham: then the lord hvhy said to abraham..is anything too wondrous for the lord hvhy? i will return to you at the same season next year, and sarah shall have a son. 32 and the lord hvhy, through the form of this man, also goes on shortly thereafter to describe the fate of sodom and gemorrah. it then says that the other two men went on from there while' 8: h" 2: 2 2:e 8% abraham remained standing before and conversing with the lord hvhy in the form of the third man. at the end of the conversation, in which abraham pleads for mercy for sodom, it says: when the lord hvhy had finished speakin

of the torah (the law. the heart of the sefer hazohar is three jewels known as the sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly. they are distinguished by their depth, the obscurity of their language, and the propriety of :2 h' 8 :2" 2" f "1" 2: e2 2" 5 their imagery. the zohar s exposition takes the form of a dialogue among a group of rabbis led by rabbi shimeon ben yochai. in qabalistic terms, each of the rabbis embodies a specific sefirah, and the nature of the respective sefiroth colors what they say. figure 5.2 displays a circular form of the tree derived from several verses in the idra rabba. it presents the entire group of zoharic rabbis in relation to their respective sefiroth. all

ranch 10, luria introduces the allusion of the four worlds of emanation, creation, formation, and making as curtains (partzufim, and the tree of life as the internal structure and bones of the/ 8( c& a! a 1+ 8 a. 6 7( 1# 9 a< a 4< 1# f) a 0) 6! 1 .6)a l 6 a( e a# 8 6& 3 e 6: a" 1/ 6! 1 .6)a c& 8) a% 3' 8: h" 2: 2 2:e 8% ancient of days. in conjunction with this, luria offers a meditation image in the form of five sets of ten concentric circles that are superimposed upon the yosher (see figure 5.8 on page 150. the five sets correspond respectively to the partzufim of great face (at the point of entrance of the kav into the tzimtzum, father (yod, mother (upper heh, small face (vav, and young female (lower heh. 2 f 0#4 concentric circle tree (etz hachayyim :2 h' 8 :2" 2" f "1" 2: e2 2" 35 2 f

FOCUS OF LIFE

life is eternal. which are more unclean: they who make a profesion of their morality, or they who prostitute? life is a viscous charity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirabl

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

stical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its div

eriphery 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 features of that marvellously beautiful form of man reflected in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having rece

m 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, continues pimander, the link which bound all things was broken by the will of god. man and all animals, which till then had be

e, paris, 1873, i, p. 435. 3 on the manuscripts, see thorndike, ii, pp. 822-4. 4 picatrix, lib. i, cap. 7, and lib. iv, cap. i (sloane 1305, ff. 21 verso ft; ft. 95 recto ft. 3+ g.b. 51 hermes trismegistus and magic spiritus descends from the above to the below and resides in the place where it is caught (ubi captus est. or, as it is put in another chapter1 "the virtues of the superior bodies are the form and power of the inferiors, and the form of the inferiors is of a material related to the virtues of the superiors; and they are as it were joined together, because their corporeal material (of terrestrial things) and their spiritual material (of the stars) are one material" the whole art of magic thus consists in capturing and guiding the, influx of spiritus into materia. the most import

s a deep knowledge of astronomy, mathematics, music, metaphysics, and indeed practically everything, for the introduction of spiritus into talismans is a most tricky business and no one can succeed in it unless he is a resolute philosopher. lists of the images suitable for use on talismans are given, of which the following are a few examples from the lists of planet images.2 two images of saturn "the form of a man with a crow's face and foot, sitting on a throne, having in his right hand a spear and in his left a lance or an arrow "the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a li

FRATER ELIJAH ANGELS OF CHAOS

ch is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is

FRATER TENEBROUS CULTS OF CTHULHU

the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be con

reat value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of the o.t.o, lovecraft s great contribution to the occult lay in his demonstration indirect as it may have been of the power so to control the dreaming mind that it is capable of projection into other dimensions, and of discovering that there are doors through which flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blavatsky and crowley, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge

FRATER U D PRACTICAL SIGIL MAGIC

n overload, force your whole system to collapse. at best, nothing will happen at all; at worst, however, the bailiff might suddenly turn his/her calculator. but, here again, personal experience is better than a thousand cookbooks. incidentally, it is advisable (at least sometimes, when using all the methods of sigil construction discussed here, for you to place a border round the sigil, either in the form of a triangle, circle, square or something similar. see figures 4, 5, and 6. figure 4 figure 5 figure 6 further exploration of the word method/ 23 does not need a te the arousal f the inner psychic elemental forces (magis. if we look at the subject in greater depth, mandalas (cf. tibetan thangkas and yantras) are basically somewhat more complicated sigils that transport philosophical, myt

mations and challenges within the for example, the human brain did not develop several added the course of s h brains in our ive in pail from very early stages of volution, eg1, the socal1ed ginterbrain h (diencephalon, r greptilian brain h or brainstem. once again, it would lead u m aside. quite the contra p b h tremendous tranlast 150 years. steadily and smoothly. instead, it showsvariations in the form of gaccretions h inevolution so that in fact we unite gvariouskull1 these der e o s away from the matter at hand to discuss the pros and cons of darwin fs theory or repeat all the objections which have been raised against darwinism (e.g, by the partisans of the rival theory of lamarck. in our context it is merely important to note that in spare fs paradigm our entire evolutionary history

FREEMASON BLUEBOOK

essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported by three great pillars, called wisdom, strength and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to a

rom what belongs to them as officers or members of the grand, or their own private lodge" dalcho, in his ahiman rezon of 1807, says "in all masonick processions, no freemasons shall wear the insignia of any order above the degree of a master mason: but, in his edition of 1822, he assigns a place in.lodge processions to "masons of such of the higher degrees as are recognized by the grand lodge, in the form of their respective orders" and changes the sentence above quoted to the following "in all masonic processions, no freemason shall wear the insignia of any order which is not recognized by the grand lodge" most of the recent monitors have followed the precedent of webb: mackey, however, follows dalcho, and assigns places to "members of the higher degrees" the better practice is to follow

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until 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 bl

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces

asses through the lungs, and as a needle is drawn to a magnet, so does the oxygen of the inspired air coalesce with the iron the blood. a process of combustion takes place, which is similar to the rusting or oxidation we observed in the iron exposed to the air. the ether contained in the dense fiber of wood, after the latter has undergone combustion in a stove, passes outwards through the iron in the form of semi-invisible heat-waves vibrating at different velocities according to the degree of heat in the furnace. so the spiritual vibration generated by the combustion of oxygen and iron in our physical bodies, passes outwards and colors our invisible vehicles according to their vibratory pitch. low vibrations are seen as red, the higher are yellow, and the highest blue. experience has taug

FREEMASONS SATANISM AND SYMBOLISM

of ma, gic: a digest of the writings of eliphas levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p. 223- note: waite is a freemason author; also shown in d. duane winters, a search for light in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they repres

s typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt

ase, meaning. masons are saying that they are 'using occult methods' through lucifer, to achieve their rights and justice" but why would a two-headed eagle be adopted by masonry, instead of a one-headed eagle? masonic author, r. swinburne clymer, writing in the mysteries of osiris, 1951, explains "when they [pagans] desired to express the renewal, or beginning, of the year, they represented it in the form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, 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, o

sually by a column, was was surrounded by a circle at the base [mackey, a manual of the lodge, 1870, p. 56. mackey also stated this in the symbolism of freemasonry, p. 60] sex in the point within a circle the point and the circle carries a sexual connotation. another masonic author states that this symbol is used in sun worship, and then says "the female principle, symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast of a ship["point within a circle" short talk bulletin, august, 1931, masonic bulletin designed to read within the lodges, p. 4] sex within a circle the circle is commonly used to de

FULL MOON RITUALS

y with her. all she has to offer up is a freshly re-potted "tree. she has no idea what it really is. it got left behind at an apartment she moved into. despite being so spindly that it's previous caretaker had it tied to a couple of tall braces, it refused to die. at one point, it only had one yellowed leaf left. and yet, it survived. when lyn had considered giving up on it, it showed new life in the form of a fresh shoot at the base. with hope; she cut of the 4 feet of spindly, withered trunk off and fertilized the heck out of it. the very top with it's few dried and yellowed leaves she put in a glass of fertilized water. and despite all appearances, the top sprouted roots and the shoot has been growing vigorously. the top with it's new roots was potted today. this is all lyn has to offer

FULLER J F C SECRET WISDOM OF THE QABALAH

. we find the germ of that error among the philosophers who have claimed that the earth is round.5 st. augustine held a similar opinion.6 long before copernicus wrote his book, revolution of the heavenly bodies (about a.d. 1542, we find that the medieval jews had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is secret wisdom of the qabalah page 9 consta

a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found hinduism, taoism, buddhism, zoroastrianism, christianity, theism, deism, dualism, agnosticism, pantheism, satanism, spiritualism, and atheism; for every cult, except polytheism, has burnt offerings on the altar of the qabalistic mystery- magically depicted in the form of the pan-like baphomet. it is this extraordinary universality which it is important to remember, for it has been the binding force which has kept judaism intact; it has waterproofed it against solvent influences. further still, the qabalah does offer to humanity a world religion or cult. in a silent and secret way its doctrine is the conquering mystery of the life-force. the philosophy

ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb

ms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of m

nctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qaba

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

ich was the result of observation and experience, juster or more correct ideas came to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force--female and male. this force, or agency, constituted one god, which, as woman's functions in those ages were accounted of more importance than those of man, was oftener worshipped under the form of a female figure. neith, minerva, athene, and cybele, the most important deities of their respective countries, were adored as perceptive wisdom, or light, while ceres and others represented fertility. with the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes wer

unctions in human beings and in animals. the earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the ch

roves that from a stage of nature worship and a pure and rational conception of the creative forces in the universe, mankind, in course of time, degenerated into mere devotees of sensual pleasure. with the corruption of human nature and the decline of mental power which followed the supremacy of the animal instincts, the earlier abstract idea of god was gradually lost sight of, and man himself in the form of a potentate or ruler, together with the various emblems of virility, came to be worshipped as the creator. from adorers of an abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed

the idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--netpe. she is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. the time at which this tablet was found is not known, but it is supposed to belong to the period of the xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdo

rlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdom or the maternal principle. we are informed by forlong that diana was worshipped by the amazons under a sacred tree.[12] from this symbol the tree, which grew first into the figure of a divine woman, and later assumed the form of a divine man, arose the emblem of the cross [12] rivers of life, vol. i, p. 70. on the nineveh tablets is pictured a tree of life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata, or cross, among the egyptians. in later ages, the tree of life, i. e, the divine man, o

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s. the grocers, the .brewers'c.and so .forth, at the agricultural hall, and the photographic at the crystalpalace'(sly,p.121).waite's position was further improved by the friendship he struck up withjameselliott, the husband of mrs bottomley'ssister.elliott, impressed by waite's ability, praised him extravagantly to bottomley and further editorialwork-ata 'liberal salary--was heaped upon waite in the form of regularreviewsof 'the magazines' forthegalignanimessengerandthe effective editorship, in1891,ofthemunicipalreview.this last was much after the manner ofthebritishmailbut concerned almost exclusively'withtheaffairsof local government. it also. published biographies .of assorted worthies .which 'included, under waite's editorship, a flattering 'municipal portrait' of frederick horniman

ophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, in the form of his mostimportantworkon mysticism,the way of divine union.it is a most extraordinary work.itattempts, as must all mystical works to express the inexpressible,but waite emphasized the role of the mind in translatingthemystical experience-evenwithinourownconsciousness-s-sothat the reader should fully recognizetheinadequacy of language andnotsuffer the temptationoftreating the aesthetic s

mbolism of the grades. 13.theconstitution of the fellowship is hierarchic and not elective, its government being vested in the imperator of the rite,whohas power to appoint his successor, subject to confirmation by the body general of adepti exempti, and also to appoint substitutes for the government of the temple. 14.theconditions on which persons are received into the fellowship are embodied in the form of profession suppliedthroughtheir sponsors to postulants and such persons may be of either sex.thedecision as to reception- rests solely- withthe imperator. 15. this general principle being recognized as irrepealable, it shall be lawful to establish templesconsisting of men or women only, under proper warrant from the imperator, should a sufficient reason be forthcoming. 16.theconditions

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the firstofthe sephiroth. entry to the second order was at first by examina255 tion on the basisofthe order's theoretical teaching and was solely to the 5260=6260 degree of adeptus minor. only thethreechiefs, westcott, woodman and mathers, had attained the levelofadeptusexemptus-havingawarded it to themselves at the outset. it was mandatory upon every memberofthe golden dawn to take a new name in the form of a motto, usually in latin, upon entering the order.thiswas then the secret name by which he or she was known within the order; but although it was permissible, it was very rare for members to change their mottoes when they advanced to the second order.thethreechiefs, however, had collected new and unpublicized mottoes to go with theirt=4260 grades; an astute move, for it enabled them t

from the trial.thiswas not settleduntiljune1902,when the membership was told that they belonged not to the g.d.butto the m.r, the letters standing for morgenrothe, the german equivalent of golden dawn.toadd to the order's misery dissension arose among the members over the 'secret groups' founded by florence farr. these had grown up for the purposeofproviding extra -curricular occult activities in the form, principally,ofastral travelling.theywere harmless enough to theorderbut to some members they were anathema. annie homiman had retumed to the order after the break with mathers and was horrified to find the secret groups still in evidence; even worse, she found that the system of advancement by examination had fallen into disuse. with the supportofw.b. yeats she tried to have the groups

elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed resolved to work independently, going their own way.thisthird annual meeting dissolved in chaos, so far as other matters were concerned, with brodie-innes in a state of white rage."notonly the meetingbutthe whole order had been dissolved. in the form it had taken since 1888 the golden dawn was no more.references:1w.b.yeats,memoirs(1972),p.27.2 arthur machen,thingsnearand far(1923),p.154.3elliehowe,magiciansofthegoldendawn(1972 ,p.93.4a.e.waite,shadowsofliftandthought(1938),p.16r.5israel regardie,thegoldendawn,volume2(1938),pp.155-244.6howe,op.dt.,p. 129. 7 [e. berridge,'therosicrucian mystery from the standpoint of a rosicrucian, in a

hecouncilofsevenhasbeeninvoked,andi who amtheseniorofseven, have comeuntoyou.knowme by thissign,"andheextendedhishand.onthe fore-finger flashed agreatring"!hedeconsecratesthetempleandjosephusis finished: taverner returned to the altar..then from under his cope he produced a curiously wrought metal box. he opened one end and took out of it a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering 'unclean' he said again. he stretched forth hisankh,and with the headofitextinguished the lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, a

he triune light which moved in the darkness, forming the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim who is unfolded in the light.'thehierophant rises and extends his arms in the form of a cross.hierophant:'glory be to thee, father almighty, forthyglory flows out rejoicing to the endsofthe earth.'thehierophant reseats himself.hierophant:'themystical words khabs, am,pekhtare ancient egyptian and the original of the greek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the keru

GILBERT THE MAGICAL MASON

ith the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conce

ng of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, he could not have so grossly denied it.a further glance atthekabalah101goback, however to the narrative of creation and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the nepheshchiah-thebreath of life; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then another stage of progress, and a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man

very constantly applied, and this is npsh or nephesh. yet it will be almost impossible to find preserved in the hebrew any clear distinction between the animal soul and the life, for nephesh and chiah are often used in conjunction, and often one for the other. another word also is found presenting the same ideal; but it144themagical masonis used in conjunction with chiah, and this is neshamah, in the form 'n eshamath chiim; as in genesisii. 7, we read 'the lord god breathed into his nostrils thebreathof lifeand man became alivingsoul'.here the former phrase is neshamath chiim and the latter nephesh chiah.theroot word is npsh, meaning 'he breathed',i.e.,lived. nshm is also a root word, meaning 'he breathed (all hebrew words may be traced to root-words of two or three letters) samuel frey, i

ans. somnus and mors, sleep and death, were called the sons ofnox-night;they dwelled in subterranean darkness. dreams also were the sons of night; their abode, the cave of sleep, had two gates, one ofivory whence came forth false and flattering visions; the other of horn, through which issued true and noble dreams to good men. somnus had three sons who appeared in dreams, morpheus who appeared in the form of men; icebus who conterfeited animals and birds; and phantasus who supplied the scenery of dreams. morning dreams they said came true most often.ifanyone desired a prophetic dream he was taught that he must become very careful in his diet, must avoid raw fruit and beans, and also all wine for three days, and then go to a temple and consult the priests who clothed him in a white garment

presenting wisdom, strength and beauty and the ionic, doric and corinthian styles of architecture. in mark masonry we are taught regarding the value of the key-stone. in medieval times workmen put each his own mark on squared stones, and it is suggested that key-stones bore the marks of overseers. in the royal arch we hear not only of an arch and a keystone, but also of an altar of white stone in the form of a double cube and upon it was engraved the sacred name.themost excellent masters' lodge has reference to a cape255 stone. a. e. waite notices a scotch grade of marked-master whose legend narrates the fall of the cape-stone or coping255 stone of the north gate of the temple of solomon, which killed the intendant of the works.thedouble cube is a form of special excellence, and its side

GILBERT THE SORCERER AND HIS APPRENTICE

ing. in the one they are arranged in a column,as inleadingthe candidate from the west to the east.in the second point, however,asifthey had then finished their officein thisrespect,they are placed at the cardinal points, apparently to mark still further, yet in a secret manner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their

lphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justifie

nta255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardia

. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and without effort, closes the jaws of a furious lion. she representsstrength. 12. the hanged man.this

s were letters, all the letters ideas, all the ideas numbers, and all the numbers perfect signs 'this hieroglyphical alphabet of which moses made the great secret of his cabala, and which he retook from the egyptians; for, according to thesepheryetzirah,it came from abraham; this alphabet, we say, is the famous book of thoth, suspected by court de gebelin to be preserved to the present time under the form of that peculiar pack of cards, which is called thetarot .theten numbers and twenty-two letters are what are called in the cabala the thirty-two paths of science, and their philosophical description is the subject of that primitive and revered work known as thesepheryetzirah,the tarot77which is still tobefound in the collection of pistorius and others. the alphabet of thoth is the origina

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

d coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, although it has remained a small body with a worldwide membership of some 25,000. swedenborg s ideas, however have had a greater effect the secular world, influencing individuals as diverse as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology

ose named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in off

entres manchester and london had always proven difficult, and members chafed over simple things, such as delays in obtaining both rituals and regalia (mackenzie was still hunting for suitable materials in august 1877. late in 1876 yarker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and g

wrote to that grand lodge setting out the position of the british grand lodges. he concluded his letter by savaging yarker s cluster of rites: as to the swedenborgian rite, the rite of memphis, and the ancient and primitive rite, and other absurd and pernicious organisations, i wish they were all decently buried 39[39. this was bad enough, but a more telling attack was made much closer to home in the form of a letter to the freemason. writing in the issue of 5 march 1881, t. b. whytehead asked the editor for space in which to disavow any acceptance on my part of the office of provincial grand master for york in the swedenborgian rite, which he was recorded as holding in the cosmopolitan masonic calendar. he knew nothing, he added, of any lodge of the rite in york or of the rite itself, fur

GILBERT R A THE MASONIC CAREER OF A

olic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save

he house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 the british mail 1890 'freemasonry, vol. 20, new series, no. 172, march, pp. 20-1 the builder 1915 'master building, vol. 1, pp. 240-1 (reprinted from the occult review) 1916 criticism

GLOBAL FREEMASONRY

struction. what they are doing is purposeless (qur'an, 7: 138-139) despite moses' warnings, the israelites continued in such perversion, and when moses left them, to ascend alone to mt. sinai, it manifested it- fh the inside story on the kabbalah the statue that the jews worshipped when they departed from their true religion was, according to many researchers, was an egyptian idol made of gold in the form of a calf. self fully. taking advantage of moses' absence, a man by the name of samiri came forth. he fanned the sparks of the israelites' inclination towards idolatry, and persuaded them to fabricate the statue of a calf and worship it. moses returned to his people in anger and great sorrow. he said "my people, did not your lord make you a handsome promise? did the fulfilment of the cont

th a new culture that had its roots in the kabbalah. they aimed to create a sociopolitical change to bring this about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the concept of "the great architect of the universe" a term still used by masons today. this if humanism revisited as vatican university historian malachi martin has shown, there is a close relationship

GNOSTIC CATECHISM

olic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save

he house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought, being a retrospective review in the form of memoirs (selwyn and blount, 1938 (chapter 17, and passim (2) contributions to periodicals ars quatuor coronatorum 1902 comment on e. j. castle 'the reception (initiation) of a templar' vol. 15, pp. 170-2 the british mail 1890 'freemasonry, vol. 20, new series, no. 172, march, pp. 20-1 the builder 1915 'master building, vol. 1, pp. 240-1 (reprinted from the occult review) 1916 criticism

GNOSTIC HANDBOOK

principles of the gnostic tradition. we realize that what we outline in this text is unusual and rightly so, gnosticism is a unique form of perception and hence offers a very different worldview from that found in christian, pagan or esoteric and occult traditions. gnosticism is the essence behind such outer forms and hence offers the framework from which religion, occultism and mythology create the form. in recent times with the advent of fundamentalism of all forms, a clear and precise explanation of the ideals of gnosticism is not only useful, but mandatory. at the onset it should be made clear that gnosticism is a personal experience of religion. the term gnosis means "an experience of knowledge" and religion (from the latin religio) means "to bind back to the point of origin" and hen

eciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the institute hence differentiates between its philosophical works (such as gnostic theurgy) and its religious works (such as the gnostic handbook. to give an example, while all gnostic traditions agree on the universe being in some sense dualistic, there are many divergent ways of expressing this dualism and even more ways to understand. some gnostic schools have two a true and false go

ansmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, esotericism is not ecumenical, it is dangerous to assume that all esoteric traditions are the same. islamic esotericism (sufism) is distinct from buddhist esotericism and while both are part of the lore they should not be mixed and combined into some-kind of occult eclectic soup. while at the core esotericism is unified gnosis, in time, in history and in our experience it takes

inciples, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and expression, the form they manifest in is due to us, not to them. they are clothed by the language and mythology of our cultures, heritage and traditions. we should always keep this in mind when dealing with different symbol systems, it is not the letter that is the most relevant, but the spirit. it is too easy to confuse the images of the divine as found in literature and myth with the reality and become lock

d into the lower. this is the plane on which the immortals exist. the intuitional plane this plane is also known as the intuitional plane. it is the dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the mental plane this is also known as the mental plane. here the flood of energy takes the form of reason and thought, blueprints are formulated and laid. the astral plane the desire plane is also known as the emotional or astral plane. in some traditions it is also seen as the reflective sphere or astral light. the division between the mental and desire plane is not as clear as it seems and intermingling occurs between them both. the physical plane the world on which we live. the e

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psycho

nt levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectru

he kabbalistic world of briah. traditionally the alpha event caused the fall of everything below the world of atziluth. the worlds of briah, yetzirah and assiah all contain mixtures of light and darkness. however, it is in the desire and the physical planes that the dialectic has gained the most influence. the plane of thought this is also known as the mental plane. here the flood of energy takes the form of reason and thought, the ground plane are formulated and laid. gnostic theurgy page 29 the desire plane the desire plane is also known as the emotional or astral plane. in some traditions it is also seen as the reflective sphere or astral light. the division between the thought and desire plane is not as clear as it seems and intermingling occurs between them both, the lower reaches of

elay the energies received and condition the physical and psychic environments on the earth s surface. in addition to these lines there are seven earth chakras which, in some sense, mirror the chakras which exist on the human body. these chakras form the spectrum of earth and radiate the prevailing physical and psychic environment through the dimensions and fields which surround the earth sphere. the form of earth is both physical and psychic, the grids exists on both physical and magnetic-astral levels and the environments created are both physical and psychic. as the earth forces change, so do weather patterns, vitality of the earth, continental plates and electromagnetic thought fields. these thought fields also known as eggregores influence nations, multitudes and individuals and work

cian. yechidah. supreme self. higher forms of being. yechidah. mediator self. higher forms of being. ruach. spiritual soul. divine spirit. ruach. higher or intuitive soul. life spirit or higher thought. nephesh. instinctual body or prana. lower thought. nephesh. astral body desire body (three aspects. guph. physical body. dense& vital body. fig 12 gnostic theurgy page 48 the mediator self this is the form which is the mediator operating between spiritual soul and the true self. it is the mechanism by which the self comes into being. its task is to collect the information from the spiritual dimensions as the individual becomes truly awakened. it stores the memories from beyond time and space, from the period when we were not locked into fallen physical forms. both the self and mediator self

GOETIA LUCIFERIAN

meeting place of spirits. burn the incense and very few candles should be lit. the ambience of the chamber should be suitable for bringing their world into ours. ritual evocation with the black mirror spirit n. i do rouse thee from the vessel, tomb of darkness. i summon and call unto thee spirit n. to arise from thy vessel and present thyself in the reflection of this mirror. present yourself in the form of which that is known, impart upon me thy visions of the world of shadows, and that which i seek to know. 30 the spirit should appear in the black mirror or in the darkened chamber you will feel a presence and then begin viewing images, perhaps even your own visage changing into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwa

mmoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the material basis one may now focus upon the sigil of the spirit, by enflaming the self via envisioning your sexual desire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you and the familiars of which it governs. as you reach climax, you ascend into the cele

may depart now unto your place of rest and repose. be with 34 me in dreams and in flesh as i desire, yet thou art free to leave this dwelling at will. so it is done. one may command the spirit in the vessel within the triangle, just as one would summon the spirit into visible appearance. 35 36 the shemhamphorasch a bael bael is a spirit of shape shifting by the cat (stealth and instinct, by toad (the form of ahriman, the gateway of self-initiation of the devil or anglican witchcraft lore. when one summons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit fa

g man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning and herbalism, whom knows the use of precious stones. bathin is also a spirit of astral projection, causing in dreaming states the consciousness to project to other countries and lands. he rules over 30 legions of spirits. s sallos 45 sallos/saleos is a might duke as well, who appears in the form of a soldier of medieval times riding on a crocodile, whom is crowned. sallos is a spirit of lust and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in h

ther and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well, who holds communicating with the shades of the dead. purson may discover treasures, in the form of insight and inspiration which causes the magician to obtain knowledge. he may take a body that is astral/aeriel or human, and bring earthly secrets and divine ones (self-introspection. purson is an angelick ruler who brings good servitors, and has 22 legions of spirits whom are partly order of thrones and order of virtues. u marax marax is a great earl and president. he appears in the

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

e pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou, who drawest in thy breath and all that cometh from thee, returneth unto thee! ceaseless movement, in eternal stability

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

m. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

f the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

e a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

m. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who drawest in thy breath, and all that cometh from thee returneth unto thee! ceaseless motion in eternal stability, be thou eter

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

e banishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: exc

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

it passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in s

GOLDEN DAWN RITUALS C C1

am (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stab

ara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art s

GOLDEN DAWN RITUALS G

by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each q

following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the

GOLDEN DAWN RITUALS U1

s on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed

GOLDEN DAWN RITUALS Z1

it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it 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 o of the through the waters of creation under the harmo

adouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil of paroketh, and, like the veils of isis and nephthys, it is impenetrable save to the initiate. the synthesis of the three chiefs may be said to be in the form of tho-outh who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to hrwbg, may be referred to the goddess nephthys. the praemonstrator, from his relation to dsj, may be referred to the goddess isis. the cancellarius, from this property of recorder, may be referred to the god thoth. no ceremony of the outer

reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath then mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awaken. he then sends it downwards through his body past dwsy, not resting there, but taking his physical life for a material basis, and sends it on i

l life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awaken the corresponding forces of the name in the outer world. standing with his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that h

ue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his feet rest on a pavement of black and white. the god-form of osiris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action--aroueris, which is built up by the past hierophant, seated on the hierophant s left. if no one is seated as past hierophant, then inner members help formulate the second god-form. aroueris: horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone-shaped crown in red inside the white crown of the north, with a white p

GOLDEN DAWN RITUALS Z2

the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm an

it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of

thy command. on no account must that shroud of awful mystery be left without such disintegration, seeing that it would speedily attract an occupant which would become a terrible vampire praying upon him who had called it into being. after frequent rehearsals of this operation, the thing may almost be done per motem. m transformation a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism in the sphere of sensation. f. invocation of the higher. the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate befo

ing of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places the form as nearly as circumstances permit in the position of the enterer, himself taking the place of the hierophant, holding his wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desi

g the place of the hierophant, holding his wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then, holding the wand by the black end, and directing the flower over the head of the form, let him say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the thing that they see not, and comprehend not the thing they behold. k. the magician says, pass toward the north, shrouded in darkness, o form of, into which i have elected to transform myself. then let him repeat the usual or

GOLDEN DAWN RITUALS Z3

be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the

s guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this

wn of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of trapt- osiris- alluding therefore to the self-sacrifice necessary to accomplish this. 3. it represents the practical application of the beginning of a magical force. let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work, his head reaching to the clouds, his feet resting upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round about him- lightenings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of g

d darkness are round about him- lightenings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of groping forward in search of truth. 2. it represents the involution and bringing forward of the light into the material to aid the will of the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of rtk, take the step like a stroke with the foot, bring the arms up above the head as if touching the rtk. as the step is completed, bring the hands over the head forward. thrust them out direct from the level of the eyes horizontally with arms extended, fingers straight, palms downwards, and the hands directed towards the object it

e other fingers and thumb, and drop the right hand to the side. imagine that a watery vapor encircles and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate it as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of

GOLDEN DAWN RITUALS ZAM1

er "v, with your palms facing each other, tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up your arms into the form of a cross while saying: lux (looox) step 21 now say with meaning "the light of the cross" step 22 virgo, isis, mighty mother (form the "l" while saying) scorpio, apophis, destroyer (form the "v" while saying) 7 sol, osiris, slain and risen (form the "cross" then the "x" while saying) isis (form the "l" while saying) apophis (form the "v" while saying) osiris (form the "x" while saying" s

GOLDEN DAWN RITUALS ZAM12

orward 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 now and assemble in this temple

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 now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "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 western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of th

s in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this holy eucharist "all make the practicus grade sign (second adept circumambulates back to his position) third adept (circumambulates to the earth tablet and extends arms in the form of a cross "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 "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of th

GOLDEN DAWN RITUALS ZAM2

e "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 4 vibrate "let the divine light descend" draw down the light as your arms descend to the sides of your body. feel the light completely descend around you. step 5 with your arms in the form of a cross. say "the sign of osiris slain" step 6 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 7 raise both arms to form the letter "v" with your palms facing each oth

ing each other and tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" 7 step 8 bring your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine ge

GOLDEN DAWN RITUALS ZAM20

ous name of strength through suffering, hwchy, hcwhy, do i crush ye down, o ye forces of evil that be beneath the universe in me, thus, do i transmute ye, that ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto

lf, to teach and assist me to unite myself unto thee in divine perfection so that i also may be built into the living rock, a pillar of the temple of my god. also, that i may no longer come to dwell on earth as mortal man, but that i may be as osiris going forth to seek and to save the lost ones of the race of man" after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye to guard this my sphere. keep far from me the evil and the unbalanced, that they penetrate not into my abode of the mysteries. inspire and sanctify me that i may enter into the center of

GOLDEN DAWN RITUALS ZAM3

t under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and o

GOLDEN DAWN RITUALS ZAM8

the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ded by the rio ingenio to the north and the rio nazca to the south, a roughly square canvas of dun-coloured desert with forty-six kilometres of the pan-american highway running obliquely through it from top-centre to bottom right. here, scattered apparently at random, are literally hundreds of different figures. some depict animals and birds (a total of eighteen different birds. but far more take the form of geometrical devices in the form of trapezoids, rectangles, triangles and straight lines. viewed from above, these latter resemble to the modern eye a jumble of runways, as though some megalomaniac civil engineer had been licensed to act out his most flamboyant fantasies of airfield design. it therefore comes as no surprise, since humans are not supposed to have been able to fly until t

hes nearly 400 feet from beak to tail-feathers (as does the pelican, and a lizard, whose tail is now divided by the pan-american highway, is 617 feet in length. almost every design is executed on the same cyclopean scale and in the same difficult manner, by the careful contouring of a single continuous line. similar attention to detail is to be found in the geometrical devices. some of these take the form of straight lines more than five miles long, marching like roman roads across the desert, dropping into dried-out river beds, surmounting rocky outcrops, and never once deviating from true. this kind of precision is hard, but not impossible, to explain in conventional commonsense terms. more puzzling by far are the zoomorphic figures. how could they have been so perfectly made when, witho

in paper into the joints that connected it to the surrounding blocks. the bearded stranger it seemed that in the early sixteenth century, before the spanish began to demolish peruvian culture in earnest, an idol of viracocha had stood in the holy of holies of the coricancha. according to a contemporary text, the relacion anonyma de los costumbres antiguos de los naturales del piru, this idol took the form of a marble statue of the god a statue described as to the hair, complexion, features, raiment and sandals, just 8 tan. terumah, xi; also, with slight variations, yoma 39b. cited in the jewish encyclopaedia, funk and wagnell, new york, 1925, vol. ii, p. 105. 9 peru, p. 182. graham hancock fingerprints of the gods 53 as painters represent the apostle saint bartholomew .10 other accounts of

remarkable structures routinely attributed to them could have been erected by earlier civilizations; the evidence suggested that the incas had often functioned as the restorers of these structures rather than their original builders. the same appeared to be true of the highly developed system of roads connecting the far-flung parts of the inca empire. the reader will recall that these roads took the form of parallel highways running north to south, one along the coast and the other through the andes. all in all more than 15,000 miles of surfaced tracks had been in regular and efficient use before the time of the spanish conquest, and i had assumed that the incas had been responsible for all of them. i now learned that it was much more likely that they had inherited the system. their role

sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his features are wrinkled to indicate his advanced age and he

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

k in the development of the hermetic order of the golden dawn and the universal gnostic church) be characterized as the resurgence of the great white brotherhood and its rejuvenation out of the degeneration of classical speculative freemasonry. this coincides closely with the great airship scare of 1897. at almost the same moment, and in the same unhappy land, the black lodge reasserted itself in the form of such fraternities as the vril society and the thule group. the full story of the vril society, the thule group, the ahnenerbe, the schwartze orden (the black order) and other manifestations of the black lodge in the pre-nazi secret cipher of the ufonauts 61 and nazi era has yet to be told, though pauwels and bergier take an informal stab at it in the morning of the magicians. rudolph h

world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. they have no real will, only a set of wishes, many of which contradict others..and at the end of life the movements cancel out each other. crowley s references to his wars with the black lodge are scattered throughout his writings and bear further study. from these writings, one can come to understand that the form of the attack upon the magician can range from political repression to seduction. the great magicians, theosophists and other western sources have devoted even more testimony to the other side of the coin the great white brotherhood or the secret chiefs or the masters. in the early days of the magical revival, the existence of an inner order was taken for granted. this was followed by a l

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

l an important 8- lettered magical word: lahalasa (lah-hah-lah-sah. this narre (actually it is the phrase l-aha-las-a) can be roughly translated as "supreme treasure zones."the gematric value of this word is 48, an important number in enochian magick: it is the number of the magical formula of 45 iao (see the formula of iao later in this manual. this word can also be used in magical operations in the form of a magick square as shown below. the gematric value of this square is 96 where 96= 48 x 2. each letter of the word lahalasa is used twice in the square. 46 the effects of multiple letters in a square and all these things deceived me not, for 1 expanded them by my subtlety finto the twelve rays of the crown. and these twelve rays were one. aleister crowley, liber ararita some of the watc

, fire, air, water, saturn as a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to th

hild, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has t

magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your ident

air before you, and say exarp (etz-ar-peh: air. step 7. turn to the south, trace a red pentagram of fire before you, and say bitom (bee-toh-meh: fire. step s. turn to the west, trace a blue pentagram of water before you, and say hkoma (heh-koh-mah: water. step 9. turn to the north, trace a black pentagram of earth before you, and say nanta (nah-en-tah: earth. step 10. extend your arras outward in the form of a cross while still facing the north and say, before me kzhikal (ee-heh-zod-hee-kal) behind me edlprnaa (eh-del-par-nah-ah) on my right bataivah (bah-tah-ee-vah-heh) on my left raagiosl (rah-ah-geeoh- sel) behold, the four flaming pentagrams and 1 alone in the rnidst. 100 notes: during the first five steps, use your right hand to trace a pentagram beginning at your forehead. enochian g

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. ye

schretel und wazzerber 92 quite in the above connexion 'des tiuvels valant und sin gespenste; even earlier, herbort 3500 couples gespenste and getwas. keisersperg (omeiss 39) has des teufels gespenst (praestigium: not till recent centuries did the term become really common, and some spelt it gespengst we also say spujo; it is a lg. word, which first occurs in the chron. saxon (eccard p. 1391) in the form spohne; detmar 1, 136 has spuk, and 2, 206 vorspok praesagium. nowadays spok, nethl. spook, spookzel, swed. spoke, dan. spokenis a.d. 1618, spogelse spectrum, spog jocus; we should therefore expect a mhg. spuoch, mod. spuch, but it is nowhere to be found. 1' von des teufels gespenste' instigation, oberlin's bihtebuoch 36. frisch 2, 302; bat he thinks it conn, with lat, spectrum. spectres

rtifications in bavaria, swabia, franconia and the wetterau, not only devil's walls, but ijfajrjrahen, 2)ohlgmben ^rfa/j/^o&e(-mounds, and even simply j;/az, pi. ji/ti^f, which is explained as our pfahl, pale or stake, a word early borrowed from lat. palus (graff 3, 331. but these walls have no stakes in them, only stones and bricks; it seems more correct to trace the name to our old friend phol; the form wulsgrahen, which occurs in the wetterau (dieffenb. wett. p. 142) and is merely a softened pronunciation of phulsgrahen, is clearly in favour of it; and we have seen several instances in which pliol, pfal, pful interchange. what is more, in various places the devil's wall is also called the schweingrahen (swinedike, and a remarkable swabian folktale says it was scratched up and rooted up

and, which still clings to gauklerei (jugglery, i.e. harmless tricks performed by way of game and recreation; conf. gougel-biihse(-box, walth. 38, 6. eenn. 2244. gougelstok(-stick, martina 9. gougelfuore(-cart, msh. 3, 166^ 185. gougelspil(-play) 438^ goukelhiietliu(-cap, kenn. 16719, conf. walth. 37, 34. so the nethl. guicjielen, gochehn, goghelen, guiclielaar' gokelt onder den hoet' fcrg. 2772; the form guichelen is very like ivichelen (p. 1033, and there actually occurs an as. hiveolere, inveohlere (suggesting hweohl, kuk\o, rota) as another way of spelling wigelere, so that one might really conjecture an 0. frankish chuigalari, and from it get cauculator, were not everything else against it. i will just mention also the boh. kauzlo magic, kauzlifi to conjure, pol. gusla magic, guslarz

nder the elder (the elves^ grave. you may know a man into whom holden have been charmed, by there being no manikin or baby icopt, pupa) visible in his eyes, or only very faintly (voigt pp. 149. 152. this is like the devil's drawing a toad on the pupil of a witch's left eye. the nine species of holden i shall specify in the chap, on diseases. but not unfrequently the demon lover himself appears in the form of an elf or hutferflij. their daughters born in human wedlock the witches have to promise to the devil at their birth, and to bring them up in his service, at great assemblies they present to him any children they have, lifting them up backwards. sometimes they sacrifice hlach cattle to him. they love to gather where roads divide" like the devil (p. 999, they can pop in and out of houses

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trold, though often used of giants, is yet a more comprehensive term, including other spirits and beings possessed of magic power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 &lt;der gebure ein getralle/ rhym. alle/ mean the same thing (see suppl. giant is in lith. milzinas, milzinis, lett, milsis, milsenis; but it would be overbold to connect with it german names of places, milize (trad. fuld. 2, 40, milsenburg, melsungen. the slovak obor, boh. obr, 0. pol. obrzym* pol. olbrzym, is unknown to the

selves into trees, plants or beasts, spirits and elements assumed animal, forms; why should the worship they had hitherto enjoyed be withheld from the altered type of their manifestation? brought under this point of view, there is nothing to startle us in the veneration of trees or animals. it has become a gross thing only when to the consciousness of men the higher being has vanished from behind the form he assumed, and the form alone has then to stand for him. we must however distinguish from divinely honoured plants and animals those that were esteemed high and holy because they stood in close relationship to gods or spirits. of this kind are beasts and vegetables used for sacrifice, trees under which 1 the way it is expressed in the eddie myth of baldr is more to the point than anythin

is called uhtscea&a 4536 (nocturnus hostis, aggressor, and lyftsceaffa (aereus hostis, cod. exon -329, 24. also the dragon that keeps krimhild prisoner on the drachenstein comes riding through the air, or flying. but the one that young siegfried had previously killed, when sent out by the smith, lay beside a linde (lime-tree, and did not fly: this is the fdfnir of the edda, a man who had assumed the form of a snake; of him the edda uses skrifta (repere, to stride, ssem. 186. sn. 138; and he is the wyrm or draca slain by sigemund and fitela in beow. 1765. 1779. in the nib. 101, 2 and 842, 2 he is called lintrache, lintdrache, in the siegfriedslied 8, 2 lintwurm: an expression found also in mar. 148, 28. en, 2947. troj. 25199, and to be ex plained, not from linde (tilia) as misunderstood by

rvey unseen the doings of men. and as all plants turn to the light of heaven, as all souls look up to heaven, so do the smoke of sacrifice and the prayers of mankind mount upwards. heaven covers earth, and our word himmel comes from the root hima (tego, involvo, vestio, gramm. 2, 55; conf. lith. dangus coelum, from dengiu tego; ohg. himilezi laquear. the goths and old norsemen agree in preferring the form himins, mminn, and most other teutons himil; even swed. norw. dan. have himmel. the saxon race has moreover two terms peculiar to itself: one is os. hebhan, hevan, as. heofon, engl. heaven, and still in lower saxony and westphalia, heben, lieven, haven, hawen. i have endeavoured to make out the area over which this name extends (gramm. i, xiv. the frisians did not use it, for the n. and w

) be also brought in? the slav, rok tempus, amrns, terminus, fatum, lith. rakus, is worth considering; its abstract meaning may have sprung out of a material one, and fits in perfectly with the notions of time and world developed on p. 790 [rok, fate, is from reku, i speak. neither rok, rokr, nor riqis has anything to do with our rauch, reek, on. reykr. it is not correct for danish writers to use the form ragnarok; on. rok must in their dialect be rag (as sok is sag; the ohg. form of ragnarok would be regino-rahha, or -rah -rahhu, according as it were fern, or neuter. in swed. and dan. the term is extinct, but they both have a word for crepusculum, swed. thysmorker, dan. tusmorke, which may be from ?uss, burs, implying an on. fiursmyrkr, giant s murk, and that would tally with the giant na

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

l be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. there shall be only sacred music, symbolical addresses, and sincere rejoicing for the new year. b at this new year feast it has been customary for the master to bestow such honorary titles on his members as

slowly proceeded down the lodge and out of the door, into the antechamber. then the members may quietly move toward the door, or hold their informal meeting until the lodge is finally closed by the guardian, by announcing verbally or by sounding a gong that all must leave, and the lodge room be closed for the time. lectures the principal teachings of the order are given to the sanctum members in the form of monographs which are in manuscript form. in fact, each degree of our order consists of an initiation and from twelve to fifty or more monographs. in the higher degrees the monographs increase in number with each degree. these lectures, or monographs, are prepared by the imperators staff at the supreme grand lodge and sent to sanctum members throughout the worldwide jurisdiction (the am

eeks the new members receive personal, private communications from an especially assigned master of the highest work in the organization, who carefully analyzes the needs and requirements of the neophyte and instructs him in those fundamental principles and laws of nature which will enable the student to qualify himself in the most rapid time and perfect manner possible. these instructions are in the form of private mandamus lectures, discourses, and other matter sent under seal by mail to the member. the member studies these preliminary instructions and tries certain experiments of a fundamental nature which are highly illuminating and intensely interesting, and reports to the class masters at the grand lodge his comments, results of the experiments, and understanding of the points involv

e that the cross was adopted by the christian fathers, centuries after the crucifixion, as a symbol of the christian faith. they might have adopted the exclusive use of a golden crown (which they do at times) or the crown of thorns, or many other symbols typical of some event in his life and works. those who are of the jewish religion justly feel that the cross is a symbol to them of suffering in the form of persecution. one need only read the real history of the jews to note how they suffered needlessly and continuously through campaigns conducted by those who ever cried aloud "via cruris" by way of the cross the jew was ever made to be an outcast and a persecuted victim of the ancient systems which merely used the sacred symbol to hide their real purposes. for, truly, the christian princ

ting the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cross is registered in the united stat

HAMIL THE ROSICRUCIAN SEER

ctualpupils is difficult to determine. certainly mackenzie and davies both regarded him as their first master in matters spiritualist and occult. it was tohockleythat mackenzie immediately rushed on his return fromseeing eliphas leviinparis, hockley recording mackenzie's account of the visit? in the1840she began to publish occasional reports of his.experiences with.the crystal and magic mirror in the form of letters to the editor ofthezoistand to robert owen'sthenewexistenceofmanuponearth.as the editors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publicatio

m the house in a coffin.ifwe wished her to recall dreams which she had forgotten, it was only necessary to make her look at a soap-bubble, and her memory of them immediately returned. she often saw persons that were about to arrive at the house,ina glassofwater; but when she was invited to this sort of divination, and did it unwillingly,shewil$sometimesmistaken' aubrey, in his miscellanies" gives the form of the crystals as commonly used in his time.drdee used several stones, oneofwhich is now in case no.20,of the mineral room, at the british museum; it belonged, with hismss,to the collectionofsir r. cotton; another, composed apparently of a flat circular and highly-polished piece of cannel coal, about six inches in diameter, came to the hands of lord peterborough, and from thence passed i

ortunately,itwould"'miscellaniesbyj.aubrtry,esq.,8vo, l696,p.128.thudibras,canto iii, line63l'kelly didallhis feats uponthedevil's looking-glass a stone, where, playing with him at bo-pcep, he solved all questions ne'er so deep [london. folio:l6s9.247stuttgart,l839.new york,l847.translated by a. e. ford.contributionsto the zoist 189which have the extraordinary property of seizing at the same time the form of that which gave them birth, and proves that the minutest atom of creation possesses elementary powers whichitwould be far wiser to attempt to explain than to deny" in this mode of divination, crystal has not solely been used; its scarcity and the difficulty of cutting having caused it, from the earliest ages, to be superseded by olive-oil, black liquids, glass, and particularly by bott

sight. after this i no longer dared to make any experiments withit"'tand in support of this singular development of the hidden properties of nature, the following curious receipt,'howtomakeaghost,'is extracted from themonthlymagazinefor june,1848-'ifchloride of barium is put upon a plate in a dark cellar, and the hand placed beneath it, so soon as the warmth of the hand has penetrated the plate, the form of the hand is delineated in phosphoric delineations on the upper surface of the plate' thus the heat communicated by the hand to the chloride of barium gives rise to certain luminous emanations,"it is surprising that eckhartshausen should have thus violated the rules expressly laid down for his guidance, and then complain of the unpleasant sensations he experienced.tseealso a very singul

traordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'superstitious rites, the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re (the sun) and thmei (truth) in the breast-plate of the egyptian priest: and

HANDBOOK OF EGYPTIAN MYTHOLOGY

f egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods. the usually cloudless skies made it particularly easy for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundati

xts in which a father instructs his son on the right way to behave in life. these are often known as instruction or wisdom texts. one of the topics instruction texts deal with is the proper relationship between humanity and the gods, so they sometimes allude to mythical events, such as the sun god s decision to destroy rebellious humanity. other literary works that deal with ethical issues are in the form of prophecies or dialogues between a man and a supernatural being.31 in a text comparable to the biblical book of job, a man named ipuur (ipuwer) questions the lord of all about why suffering and injustice are rife in egypt. the god s replies are not very well preserved in the only surviving manuscript, but the gist is that people must accept responsibility for their own actions.32 some e

ns are scenes that form a narrative sequence about the divine conception and birth of rulers such as hatshepsut, amenhotep iii, and rameses ii.49 it is typical of egyptian pictorial narratives that some incidents or details are only found in the text whereas others are shown only in the reliefs. the text, for instance, describes a sensuous encounter between a queen and the god amun, who has taken the form of her husband in order to sleep with her. the accompanying relief complies with the strict rules of egyptian art and shows the god, in his usual appearance, barely touching the queen s hand (see figure 20. the queen gives birth to the future ruler surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prot

as divided into caverns or re- 24 handbook of egyptian mythology gions separated by guarded gates. every underworld book presents a different view of the topography of the afterlife, yet from the late eighteenth dynasty on, royal tombs included more than one book in their decoration.56 the pictorial element is dominant in most of the underworld books. with a few exceptions, the text is mainly in the form of captions to the images. underworld books such as the book of gates and the book of caverns are essentially more detailed forms of the maps of the underworld found on middle kingdom coffins. each hour or gate or cavern is represented by giant tableaux of hundreds of deities, demons, and monsters. some egyptologists have called such groupings image-clusters. individual symbols can modify

he temples of tanis were adorned with middle and new kingdom statues brought from all over egypt. this was probably more than an economy measure. the reuse of old royal statues gave new structures an instant past and invoked the protective presence of the royal ancestors. in spite of this tendency to look back on past glories, innovations did appear among small objects. a wide range of amulets in the form of deities was introduced during the third intermediate period. these were probably used to protect the health and safety of the living as well as the bodies of the dead. some of the amulets depict mythological episodes such as those in which horus harpoons seth or isis nurses the baby horus in the marshes.69 the choice of such amulets suggests a widespread knowledge of the stories behind

HEAVEN HELL

butes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-a

prof. e. naville and mr. h. r. hall. the facts given above indicate that menthu-hetep iii. built a splendid tomb at thebes, and it seems that in certain particulars he copied the royal pyramid tombs of the ivth, vth, and vith dynasties. it is p. 10 unlikely that the superstructure which he set upon the rectangular base, to which reference has been made above, and which is assumed to have been in the form of a pyramid, was as large as any of the important pyramids of giza, and the base on which it rested is "a new and interesting fact in egyptian architecture; but when he set his funeral monument on the rocky platform in the mountain of tchesert it is more than probable that either he or his architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as

d on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influence and operation of amen-ra, dutifully accepted the instructions of the priests of the god i

r ii. the earliest egyptian conception of the other world. sacred texts egypt ehh index index previous next p. 27 chapter ii. the earliest egyptian conception of the other world. having briefly referred to the origin and development of the magical, religious, and purely funeral texts which, sometimes with and sometimes without illustrations, formed the "guides" to the ancient egyptian underworld, the form of the conceptions concerning the place of departed spirits as it appears in the recensions of the xviiith and xixth dynasties must now be considered. to reconstruct the form which they took in the predynastic period is impossible, for no materials exist, and the documents of the early empire are concerned chiefly with providing the deceased with an abundance of meat, drink, and other mat

which the god passes by the name of "lower hemisphere" for it suggests that it is below the surface of our earth, which is not the case. there is much to be said also against the titles "book of hades" and "book of hell" and as among the prominent characteristics which distinguish it from the book am-tuat is a series of gates, it will be convenient and more correct to call it the "book of gates" the form in which we first know this work is, clearly, not older than the xviiith or xixth dynasty, but many parts of it are very much more ancient. as the book am-tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the de

HEKAS

torical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms and defend them as if they were the very thing of magic itself. when the form used is bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power

d a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, wh

HELENA BLAVATSKY NIGHTMARE TALES

ce that i doubt my ability to describe it. a luminous vapourappeared, closely surrounding the girl's body. at first about an inch in thickness, it gradually expanded, and,gathering itself, suddenly seemed to break off from the body altogether and condense itself into a kind ofsemisolid vapour, which very soon assumed the likeness of the somnambule herself. flickering about thesurface of the earth the form vacillated for two or three seconds, then glided noiselessly toward the river. itdisappeared like a mist, dissolved in the moonbeams, which seemed to absorb it altogether. i had followed the scene with an intense attention. the mysterious operation, know in the east as theevocation of the scin-lecca, was taking place before my own eyes. to doubt was impossible, and dupotetwas right in say

hat it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold norther

of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the b

ffined and unknown" is the bitter reflection of the soul-ego. thus glides past one day after the other; and as swift-winged time urges his flight, every vanishing hourdestroying some thread in the tissue of life, the soul-ego is gradually transformed in its views of things andmen. flitting between two eternities, far away from its birthplace, solitary among its crowd of physicians, andattendants, the form is drawn with every day nearer to its spirit-soul. another light unapproached andunapproachable in days of joy, softly descends upon the weary prisoner. it sees now that which it had neverperceived before. vihow grand, how mysterious are the spring nights on the seashore when the winds are chained and theelements lulled! a solemn silence reigns in nature. alone the silvery, scarcely audib

ountry take part in it again! no, no, i will not see 'the glutton death gorged with devouring lives "i will not hear 'robb'd mother's shrieks while from men's piteous wounds and horrid gashes the lab'ring life flows faster than the blood" ixfirmer and firmer grows in the soul-ego the feeling of intense hatred for the terrible butchery called war;deeper and deeper does it impress its thoughts upon the form that holds it captive. hope awakens at times inthe aching breast and colours the long hours of solitude and meditation; like the morning ray that dispels thedusky shades of shadowy despondency, it lightens the long hours of lonely thought. but as the rainbow is notalways the dispeller of the storm-clouds but often only a refraction of the setting sun on a passing cloud, sothe moments of d

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nged and whining moans, cacophonous cries of frenzy, above which, like the detonations ofpistol shots, was heard the consecutive bursting of the four strings stretched upon the sound-board of thatbewitched violedthe key to theosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper s

nditional. is, then, immortality itself not unconditional? a. not at all. but immortality cannot touch the non-existent: for all that which exists as sat, or emanates from sat, immortality and eternity are absolute. matter is the opposite pole of spirit, and yet the two are one. the essence of all this, i.e, spirit, force, and matter, or the three in one, is as endless as it is beginningless; but the form acquired by this triple unity during its incarnations, its externality, is certainly only the illusion of our personal conceptions. therefore do we call nirvana and the universal life alone a reality, while relegating the terrestrial life, its terrestrial personality included, and even its devachanic existence, to the page 79 the key to theosophy- hp blavatsky.txt phantom realm of illusio

istian. result: the direct outcome of this branch of education is an overflooding of the market with money-making machines, with heartless selfish men-animals-who have been most carefully trained to prey on their fellows and take advantage of the ignorance of their weaker brethren! q. well, but you cannot assert that of our great public schools, at any rate? a. not exactly, it is true. but though the form is different, the animating spirit is the same: untheosophical and unchristian, whether eton and harrow turn out scientists or divines and theologians. q. surely you don't mean to call eton and harrow "commercial? a. no. of course the classical system is above all things respectable, and in the present day is productive of some good. it does still remain the favorite at our great public s

ave appeared in the world as their agents, and a greater or less amount of occult knowledge and teaching has been given out. if you care to do so, you can trace these movements back, century by century, as far as our detailed historical records extend. q. but how does this bear on the future of the theosophical society? page 140 the key to theosophy- hp blavatsky.txt a. if the present attempt, in the form of our society, succeeds better than its predecessors have done, then it will be in existence as an organized, living, and healthy body when the time comes for the effort of the twentieth century. the general condition of men's minds and hearts will have been improved and purified by the spread of its teachings, and, as i have said, their prejudices and dogmatic illusions will have been

indu brahmins of their birthright, have made ryans of all europeans. since, in esotericism, the four paths or stages can only be entered through great spiritual development and "growth in holiness" they are called the aryamarga. the degrees of arhatship, called respectively srotapatti, sakridagamin, anagamin, and arhat, or the four classes of aryas, correspond to the four paths and truths. aspect the form (rupa) under which any principle in septenary man or nature manifests is called an aspect of that principle in theosophy. astral body the ethereal counterpart or double of any physical body-doppelg nger. astrology the science which defines the action of celestial bodies upon mundane affairs, and claims to foretell future events from the positions of the stars. its antiquity is such as to

HEPTAMERON

hey shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they hav

HINE PHIL ASPECTS OF EVOCATION

rocess. all of us, at one time or another, suffer from being stuck in traffic, from freeway jams to slow-moving queues of people. wouldn.t it be nice to be able to whistle up the assistance of a spirit which enabled you to start moving? a big hand please folks for the spirit goflowolfog, the spirit who eases traffic blockages so that you can continue your journey. goflowolfog typically appears in the form of a shades-wearing cat riding a skateboard. he brings with him a wind, and a noise which sounds like .neeeowww. he is of a cool, stylish disposition. gowflowolfog can be summoned when you are in a situation which falls under his governance, such as being stuck in a very crowded train (during a heatwave) which in accordance with the snafu principle, has stopped and shows no sign of moving

pirit to get on with his job. if you should summon goflowolfog to get the traffic around you moving, and he performs his task (even if you only move a few yards, then you are beholden to offer him something in return (it.s only good manners. while there are many forms of appeasement to spirits, the two most pleasing to gowflowolfog are firstly, to allow someone else space to move. this could take the form of stepping back to let someone who is in a hurry walk past you, or allowing another car driver to move into your lane by leaving him a space. secondly, be kind to the next cat you see. where does goflowolfog come from? he was identified and assembled during a magical seminar in london, on an evening when britain was experiencing a heat-wave, and everyone who had attended the seminar had

their lips, which could be established in the atmosphere, though its presence, by normal standards, would be impossible to detect. choronzon proposes that it is mathematically possible for such structures, which have (at least 30 in part) an electromagnetic character to exist within the earth.s magnetic field. he also proposes that it is possible to produce such structures by expending energy in the form of neurochemical activity in the nervous system. in short, physiological gnoses of the sort used by magicians in ritual can produce such toroid structures. the above has interesting implications for both magicians and researchers into earth mysteries. over the past year, i have been conducting a great deal of research into the creation, usage, and aetiology of evoked entities, including b

nk between mythos entities and the mandelbrot set has already been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the underworld entered through ascs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. having theorised thus far, what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

xmas' card. pray excuse us not reciprocating the card, for we have none. qp.a [mrs ayton] has been ill the last six months which deranges our manege [sic; he meant menage, and nothing gets done. i am busy with my own particular work, and i have qp.a.'s to do as far as i can. she was not careful enough in the choice of her ancestors, and consequently has inherited gout, which in her case has taken the form of renal colic. all movement is painful and she passes most of her time in bed. she is getting over it, tho' slowly, but, with time, there is every reason to expect she will quite recover. to add to our troubles, we are obliged to quit this house at midsummer and we hope qp.a. will be all right long before that, or the removal will be very uncomfortable. i must see you and have a talk if

HP LOVECRAFT A DARK LORE

of events so carefully noted by my uncle? march 1st- or february 28th according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. march 23rd the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of april 2nd- the date on which all dream

knew before. other worlds and other galaxies. dark. the lightning seems dark and the darkness seems light. it cannot be the real hill and church that i see in the pitch-darkness. must be retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this

thing. no sane person had even seen it, and few had ever felt it definitely. it might be pure energy- a form ethereal and outside the realm of substance-or it might be partly material; some unknown and equivocal mass of plasticity, capable of changing at will to nebulous approximations of the solid, liquid, gaseous, or tenuously unparticled states. the anthropomorphic patch of mould on the floor, the form of the yellowish vapour, and the curvature of the tree-roots in some of the old tales, all argued at least a remote and reminiscent connection with the human shape; but how representative or permanent that similarity might be, none could say with any kind of certainty. we had devised two weapons to fight it; a large and specially fitted crookes tube operated by powerful storage batteries

at the waves from the machine had no effect whatever. then, in the midst of that daemoniac spectacle, i saw a fresh horror which brought cries to my lips and sent me fumbling and staggering towards that unlocked door to the quiet street, careless of what abnormal terrors i loosed upon the world, or what thoughts or judgments of men i brought down upon my head. in that dim blend of blue and yellow the form of my uncle had commenced a nauseous liquefaction whose essence eludes all description, and in which there played across his vanishing face such changes of identity as only madness can conceive. he was at once a devil and a multitude, a charnel-house and a pageant. lit by the mixed and uncertain beams, that gelatinous face assumed a dozen- a score- a hundred- aspects; grinning, as it sank

aculty. other ugly reports concerned my intimacy with leaders of occultist groups, and scholars suspected of connection with nameless bands of abhorrent elder-world hierophants. these rumours, though never proved at the time, were doubtless stimulated by the known tenor of some of my reading- for the consulltation of rare books at libraries cannot be effected secretly. there is tangible proof- in the form of marginal notes- that i went minutely through such things as the comte d'erlette's cultes des goules, ludvig prinn's de vermis mysteriis, the unaussprechlichen kulten of von junzt, the surviving fragments of the puzzling book of eibon, and the dreaded necronomicon of the mad arab abdul alhazred. then, too, it is undeniable that a fresh and evil wave of underground cult activity set in a

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

shoggoths were tamed and broken by armed old ones as the wild horses of the american west were tamed by cowboys. though during the rebellion the shoggoths had shown an ability to live out of water, this transition was not encouraged- since their usefulness on land would hardly have been commensurate with the trouble of their management. during the jurassic age the old ones met fresh adversity in the form of a new invasion from outer space- this time by half-fungous, half-crustacean creatures- creatures undoubtedly the same as those figuring in certain whispered hill legends of the north, and remembered in the himalayas as the mi-go, or abominable snow men. to fight these beings the old ones attempted, for the first time since their terrene advent, to sally forth again into the planetary e

form our new emotions took- just what change of immediate objective it was that so sharpened our sense of expectancy. we certainly did not mean to face what we feared- yet i will not deny that we may have had a lurking, unconscious wish to spy certain things from some hidden vantage point. probably we had not given up our zeal to glimpse the abyss itself, though there was interposed a new goal in the form of that great circular place shown on the crumpled sketches we had found. we had at once recognized it as a monstrous cylindrical tower figuring in the very earliest carvings, but appearing only as a prodigious round aperture from above. something about the impressiveness of its rendering, even in these hasty diagrams, made us think that its subglacial levels must still form a feature of

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ing periodic bondage; escaping forever, and preparing to follow the accursed oppressor even unto the uttermost fields of ether, that upon it might be wrought a flaming cosmic vengeance which would shake the spheres? we floated thus for a little time, when i perceived a slight blurring and fading of the objects around us, as though some force were recalling me to earth- where i least wished to go. the form near me seemed to feel a change also, for it gradually brought its discourse toward a conclusion, and itself prepared to quit the scene, fading from my sight at a rate somewhat less rapid than that of the other objects. a few more thoughts were exchanged, and i knew that the luminous one and i were being recalled to bondage, though for my brother of light it would be the last time. the so

HP LOVECRAFT HERBERT WEST REANIMATOR

anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessarily emptied all six chambers of his revolver into the nocturnal visitor. for that visitor was neit

ted unmoved. i think the climax came when he had proved his point that rational life can be restored, and had sought new worlds to conquer by experimenting on the reanimation of detached parts of bodies. he had wild and original ideas on the independent vital properties of organic cells and nerve-tissue separated from natural physiological systems; and achieved some hideous preliminary results in the form of neverdying, artificially nourished tissue obtained from the nearly hatched eggs of an indescribably tropical reptile. two biological points he was exceedingly anxious to settle- first, whether any amount of consciousness and rational action be possible without the brain, proceeding from the spinal cord and various nerve-centres; and second, whether any kind of ethereal, intangible rela

HP LOVECRAFT HYPNOS

t, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself recovered and shook me in his phrensy for someone to keep away the horror

HP LOVECRAFT THE ALCHEMIST

ness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age

HP LOVECRAFT THE CALL OF CTHULHU

rns of events so carefully noted by my uncle? 1 march- our 28 february according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. 23 march the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of 2 april- the date on which all dreams of

HP LOVECRAFT THE NAMELESS CITY

nameless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to be done. or perhaps the guide reserved his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause w

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

umbers belong to us. numbers are what we are, to a certain extent. people who have seen themselves helplessly reduced to social security numbers, bank account numbers, military service numbers, car licence numbers, and many more, often feel that there is a pressure to wipe out the individual and replace him with a numerical value. photographs of the moon and mars were transmitted back to earth in the form of computer numbers, which does not mean that there are a lot of numbers floating around in outer space; but it does mean that anything in life can be assigned a numerical value, such as the computers that were fed information translating photographic levels of light and darkness by the number. numbers in themselves are not potent. we give them a potency. this must be understood, and cont

INITIATION INTO HERMETICS

is from the hermetic point of view. not every one is capable to answer this question at the first instant. seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with respect to the basic qualities of the elements. there need not prevail such a great disharmony of the element a to set free a visible effect which is called disease. for disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. the main condition for the novice is to concentrate himself absolutely on his body. the outwardly visible expression of the body resembles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of the divine nature beauty, properly speaking, is not only that which pl

by this law, the adept knows no fear of death, being convinced that he will not approach uncertainty. through his control of the elements, besides many other things, he also can achieve a slackening of the astral matrix, which will result i a spontaneous separation of the astral body from the mortal frame. thus he will be able to visit the remotest regions, transfer himself into various planes in the form of his astral body. this is the positive explanation of so many tales in which saints have been seen at the same time in different places and even have been working there. the astral plane has various kinds of inhabitants. first of all, there are the deceased ones who having left the earth are abiding in the corresponding density-degree, according to their spiritual maturity, which is des

phrasing to choose for autosuggestion must always be expressed in the present or imperative form. you should not say: i shall stop drinking or smoking or whatever. the correct form is: i do not smoke, i do not drink, or else, i do not like smoking or drinking and so on, according to whatever you wish to suggest in a positive or negative sense. the key or clue to self-suggestion is to be found in the form of the phrasing. it is that which, always and in every respect, has to be considered if you wish to do autosuggestion through subconsciousness. subconsciousness is acting in the most effective and penetrating way during the night, when man is asleep. in the sate of sleep, the activity of normal consciousness is suspended, subconsciousness working in its place. the most appropriate time fo

adiant energy, and fill the room you live in. with the aid of this radiant power, the room must be literally sunlit. with repeated and persistent exercise, it is even possible to illuminate the room in darkness or at night to such a degree that objects can be perceived not only by the experimenter by also by laymen, because it is possible in this way to materialize the light of the vital force in the form of real daylight, which properly speaking is a simple imagination exercise. this phenomenon alone will not of course satisfy the magician, who knows that vital force has a universal character, being not only the carrier of his ideas, thoughts and desires, but also the realizer of his imagination, and that he can attain all things through this vital power. as for realization, it depends on

uine magician will always be inspired by good and noble intentions and keep the altruistic motive in mind if he is aiming at the highest level of magical maturity. the practice of creating elementals is very simple and an affair of the magician s imagination, but the following rules must be considered: 1. the elemental has to be given a form corresponding to the desire one wishes to be fulfilled. the form is to be created y intensive imagination. 2. the form, the so-called vessel or housing has to be given a name of some sort. everything existing, whether in a particular shape or shapeless does have a name; if it has no name, it does not exist. 3. the task is to impressed on the elemental with the help of the willpower and the imaginative faculty; that is, an authoritative order has to be

IRISH WITCHCRAFT AND DEMONOLOGY

rious parts of england as well as ireland. in 1665 he received an invitation from lord conway to come to ragley to cure his wife of perpetual headaches. he stayed at ragley about three weeks, and while there he entertained his hosts with the story of florence newton and her doings; although he did not succeed in curing lady conway, yet many persons in the neighbourhood benefited by his treatment. the form of words he always used was "god almighty heal thee for his mercy's sake; and if the patient professed to receive any benefit he bade them give god the praise. he took no fees, and rejected cases which were manifestly incurable. in modern times the p. 129 cures have been reasonably attributed to animal magnetism. he was buried beside his father at affane, co. waterford. 1 some of his cont

e, which was in a field attached to the old (not the present) meeting-house in antrim. her living in such a place being thought a confirmation of what was alleged against her, she was thereupon stabbed to death, and her body cut in pieces, which were then scattered over the places where she was supposed to have exercised her evil influence. for some years after this terrible tragedy her ghost, in the form of a goat, was believed to haunt the session-house of the old meeting-house near which she had met her cruel fate; it was popularly known as macgregor's ghost, this having been the name of the man who was sexton of the meeting-house when these things took place, and who probably had been concerned in the murder. so far classon porter. but we very much doubt if the above has really any con

icial condemnation and execution in europe. we have drawn attention to this lest it should mislead others, as it did us. before concluding this chapter it will not be out of place to mention the fact that one of the most strenuous writers against witchcraft subsequently ornamented the irish episcopal bench. this was dr. francis hutchinson, who wrote the "historical essay concerning witchcraft" in the form of a dialogue between a clergyman (the author, a scotch advocate, and an english juror. the first edition was published in 1718, and was followed by a second in 1720, in which year he was promoted to the see of down and connor. as to the value of his book, and the important position it occupied in the literary history of witchcraft in england, we cannot do better than quote dr. notestein'

ISIS UNVEILED

a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutally indecent form of the lingam. the mahd-dma^ before casting slurs on a symbol whose profound metaphysical meaning is too much for the modem champions of that religion of sensualism par exedlsnee, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas ot their own temples. the mahody of elephanta, the round tower of bhagalpur, the minarets of islam either rounded or pointed are the originals of the campanile column of san marco at venice, of rochester cathedral, and of the modem duomo of milan. ah of these steeples, tur^ rets, domes, and christian temples are the reproductions of the primitive idea of the liaot, the upri

heurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became its death-kndl. of all things on earth, logic and reasonid>le explanations were the most hateful to the new religion of mystery; for tbey threatened to unv^

staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion junior discovered a picture, according to his opinion the most ancient ever yet found. it represents the heavens symbolized by the figure of a woman bedecked with stars. the birth of the sun is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, pomander, is enunciated in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am t

evangelical jack ketches in 1761. in the amsterdam library there is a copy of the report of his famous trial, reprinted from the lisbon re- port. he was accused of sorcery and illicit intercourse with the devil, who had "disclosed to him /ufur) the prophecy imparted by the? arch-enemy to the poor visionary jesuit is reported in the following terms "the culprit hath confessed that the demon, imder the form of the blessed virgin, having commanded him to write the life of anti- christ, told him that he, alalagrida, was a second john, but more clear than john the evangelist; that there were to be three antichrists, and that the last should be bom at milan, of a monk and a nun, in the year 1920; that he would marry proserpine, one of the infernal furies" etc. the prophecy is to be verified fort

nates over the followers of jesus of nazareth, has risen again and again, after bang transfixed. still cherished by the many, it is denounced by the few. amongst other accusers, i raise my voice against the paganism which exists so extensively in ecclesiastical christianity, and will do my utmost to expose the imposture "in a vampire story, told in thalaba by soutbey, the resuscitated being takes the form of a dearly beloved maiden, and the hero is obliged to kill her with his own hand. he does so; but whilst he strikes the 156. swptrtiatural rmgiont an inquiry into at rauitg of diviiu rettuilion. digilizocb, google the pope fraternizing with islam 8t form of the loved one lie feels aure that be ala7s only a demon. in like manner, when i endeavor to destroy the current heathenism, which ha

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

with the above, there should be no disagreement concerning the absolute necessity of employing a clearly worded question. there must be no usage of a query in which there is a choice of two directions, or things, such as 'should i do this or that' obviously this will result only in a confused answer, or an answer which the enquirer secretly wishes to obtain. nor should the question be phrased in the form of a moral judgment 'should i abscond with the bank's assets' morality is essentially a human acquisition. conscience is unknown to the earth elcmentals. to confront them with this factor is to force them to deal with variable human factors which arc entirely foreign to their structure. if i asked the question for example 'will this book be successful' one becomes aware of the fact that m

he expected? 13. will the expected letters arrive? 14. will the voyage be fortunate? 15. will good news arrive? 16. will the adversary be conquered? even these should be edited more closely to avoid even the slightest taint of ambiguity. chapter five the house once the precise wording of the question has been settled, and one is satisfied that it is clear and concise, write it down at the top of the form. then consult the list of houses and their definitions. decide upon the house on the chart where one should look for the significator after all the figures have been duly entered. for example, consider the question 'will a practical guide to geomantic divination be published' the ninth house, we will discover, deals with the topic of publication. the third house properly deals with its wr

te to the contract with the publisher if and when the book has been accepted for publication. the second house refers to any possible income or royalties from the sale of the book. but it is the ninth house that we will consider as important as the house of signification. the geomantic figure found in that house will be considered as the significator. this too should be written down at the top of the form no. 1. this procedure helps to give order and form to one's mind, direction to the elementals, and a clear answer to the divination. the next matter to be considered is the planetary rulership. here follows a list of the planetary meanings: 1. saturn. older people and old plans. debts and their repayment. agriculture, real estate. death and 40 a practical guide to geomantic divination wil

capabilities and intellectual friends. books, papers, communications, publications. 7. moon. general public, women. sense reactions. short journeys and removals. changes and fluctuations. the personality. what planet would publication come under? generally speaking, both the writing and publication are considered forms of communication, which are thus ruled by the planet mercury. put this down on the form at the top of the page. all is now in order. note the variations possible. had the question related to success, not merely publication, the planetary ruler would have been either jupiter or the sun. were the question 'will a practical guide to geoman-tic divination endure for a long time' its planetary the house 41 rulcrship would have been saturn. if one had asked whether women rather th

. it should be visualized as clearly as is possible, while vibrating his name several times, either vocally or mentally. this places the whole divinatory process under divine guidance, and opens up specific pathways to the unconscious area which can act to provide an answer to the question. these basic facts must now be drawn together and amalgamated to provide for a clear and perfect divination. the form no. 1 which we are using for the purpose may now be finally elaborated to cover each one of these several points which have been described< summary of divining process 51 chapter seven summary of divining process 1. determine the question to be asked, and word it clearly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the questio

JASMUHEEN THE FOOD OF GODS

from time to time, may be recalled, charged or recycled. the medulla oblongata has all vital centers and therefore can be proposed as a store of vital energy. thus there are energy receivers or receptors, processors, analyzers, transformers, storers etc. to explain the energy logistics (of divine nutrition. as this form of energy mathematics is different from what we conventionally are used to in the form of food and calorie mathematics; we will call this micro-food or mind utilization food (manobhakshi aahar ttuute ytnth. here, we have talked about the sun energy, but one may use any source from the cosmos, i.e. air, water, plants, earth etc. this may be called surya vigyan, but equally there is chandra vigyan and vanaspati vigyan as mentioned in our ancient texts. divine nutrition: the m

ing hundreds who live successfully via divine nutrition, my one conclusion is that it is our vibration that determines our success with this, nothing more, nothing less. our vibration allows us to draw this nutrition from the inner planes and back through our cellular structure, if this is our intention. it also allows us to attract increased doses of both internal and external chi, for prana. in the form of cosmic fire and astral light. which are the main elements sustaining all life particles. things like a pure heart, the ability to serve with compassion and kindness, the openness to the higher laws and to using our higher mind, all these tune us powerfully to the channels that can reveal our paranormal powers, of which this ability is just a small by-product. question 12: with so much

a frequency& the food of gods with jasmuheen 135 three years of research they are convinced that the hormones secreted by the pineal gland plays a central role in the mechanisms controlling stress in primates. they presume that the reduction of melatonin with age is a central cause for many of the diseases occurring in the elderly. they therefore suggest giving many elderly hormone supplements in the form of synthetic melatonin to counteract diseases and prolong life. because of melatonin s powerful effects there is today a lot of research being done. often this includes experiments on animals, which do not necessarily correlate to reactions in the human body. yoga and melatonin: there are natural means to increase the production of melatonin, and particularly simple yoga techniques. swami

curs from this choice as the majority of western culture eats for the pleasure of emotional-based reasons and so much of social interaction is focused on eating. there is also a slight problem with boredom from lack of flavor for those who choose not to indulge in the odd mouthful of flavor for pleasure. many pranic nourishers choose to have the odd taste to satisfy the taste buds. this may be in the form of a chocolate biscuit once a month or whatever they are drawn to. when one knows, and has physically demonstrated, that all their nourishment comes from higher finer frequencies of pranic energies (what we term photon or chi energy, one divine nutrition: the madonna frequency& the food of gods with jasmuheen 155 achieves amazing freedom from the imagined need to eat and can indulge their

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ed in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in france, exhibiting many of these curious druidical stones. there is a large, flat stone, ten feet long, six feet wide, one foot thick, at st. david s

danish signifying the same as lyk in the dutch, and leiche in the german. thus comes the word lich-gate. lich in the anglo-saxon means a dead body. see notes and queries, vol. ii. p. 4. the lych-gates were as a sort of triumphal arches (propyl a) placed before the church, as the outwork called the propylon, or propyl um, was advanced before the egyptian and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in

ll. see the gnostics and their remains, p. 229. but to return to the arms of france, which are the fleurs-de-lis, and to the small representative creature (sublime enough, as the farthest-off symbol which they are imagined in their greatness to indicate. a bible presented to charles the second, a.d. 869, has a miniature of this monarch and his court. his throne is terminated with three flowers of the form of fleurs-de-lis sans pied. on his head is a crown ferm e fleurons d or, relevez et recourbez d une maniere singuli re. another miniature in the book of prayers shows him on a throne surmounted by a sort of fleurs-de-lis sans pied. his crown is of fleurs comme de lis, and the robe is fastened with a rose, d o 48 the rosicrucians. sortent trois pistils en forme de fleurs-de-lis. his sceptr

often a single stone, of prodigious weight, all the singular, solitary, wonderful pillars and monuments of egypt, as of other lands, are, as it were, only tombstones of the fire! all testify to the great, so darkly hinted secret. in troy was the image of pallas, the myth of knowledge, of the world, of manifestation, of the fire-soul. in athens was pallas- athene, or minerva. in the greek cities, the form of the deity changed variously to bacchus, to hercules, to phoebus- apollo; to the tri-formed minerva, dian, and hecate; to the dusky ceres, or the darker cybele. in the wilds of sarmathia, in the wastes of northern asia, the luminous rays descended from heaven, and, animating the lama, or light-born spoke the same story. the flames of the greeks, the towers of the phoenicians, the emblem

the sun as the highest god (busching, grundriss einer geschichte dir philosophie, 1 th. p. 344. we find, therefore, in the earliest ages, an ther (spiritual fire) theory, by which t 148 the rosicrucians. many modern theorists endeavour to explain the phenomena of magnetism. this is the ther um of robert flood, the rosicrucian. fire, indeed, would appear to have been the chosen element of god. in the form of a flaming bush he appeared to moses on mount sinai. his presence was denoted by torrents of flame, and in the form of fire he preceded the band of israelites by night through the dreary wilderness; which is perhaps the origin of the present custom of the arabians, who always carry fire in front of their caravans (reade s veil of isis. all the early fathers held god the creator to consi

JESSUP MK THE CASE FOR THE UFO

rson. these men have been careless in their spelling, capitalization, punctuation and sentence structure; though consistency indicates adherence to custom, perhaps dictated by their original language. the notes are arranged as close to the original as possible. in cases where a word or group of words could not be deciphered footnotes were used. it might seem that the underscore in the book was in the form of a code or that if read separately that it would have a meaning of its own. superficial examination has failed to disclose such a code. the underscored text usually refer to the notes by the same man. the distinction between the original book and the handwritten additions to it is made by the use of red and black type. black type indicates the type of the original book. red type indicat

other, illusory, and that in any case they do not involve flight, wingless or otherwise, mechanical propulsion or intelligent direction. i consider their negative case unproven because there is an overwhelming mass of authentic evidence (b) which can be cited as (1) direct observation (2) indirect observation, and (3) supporting evidence or indication. there is one sphere of indirect evidence in the form of events of mysterious nature which have never been explained. these things would be easy to explain were we to admit the limitations of our own knowledge, and the possibility of "intelligence" elsewhere in the universe operating space ships- quite possibly more than one kind of "intelligence" and more than one kind of space ship. this world is full of unexplained oddities. the legends o

, is irresistible. i want to crack this thing wide open. my reasons are simply to enable more work to be done upon this "field theory. i am a star-gazer mr. jessup. i make no bones about this and the fact that i feel that if handled properly, i.e. presented to people& science in the proper psycologically effective manner. i feel sure that man will go where he now dreams of being--to the stars via the form of transport that the navy accidentally stumbled upon (to their embarrassment) when their exp. ship took off& popped-up a minute or so later on several hundred sea 21 travel--trip miles away at another of its berths in the chesapeake bay area. i read of this in another newspaper& only by hypnosis could any man remember all the details of which paper, date of occurrence& etc, you see? eh

y control or levitation, and such scoffing has had to be accepted as authoritative in the absence of proof to the contrary. such proof now seems to be within sight, or at least there is increasingly strong evidence that gravity is neither so continuos so immaterial nor so obscure as to be completely unamenable to use, manipulation and control. witness not only the documented movements of ufo's in the form of lights, discs, nebulosities, etc, but the many instances of stones, paper, clothes baskets and many other things which have been seen to leave the ground without apparent cause. the lifting of the ancient megalithic structures, too, must surely have come through levitation. ed: the following has no obvious reference or necessary position. i should have enjoyed seeing lemis chieftran tr

d the world a hundred thousand years ago. they area all "parts" or nuclei, in one great renaissance which has been taking place for, roughly, six to ten thousand years. in it are some traces of the archaic, original, master culture, and, perhaps through india, tibet, egypt and middle america, there are some tenuous links between our immature revival and the parent past. these traces are mostly in the form of stone works, and some glyphs, of a singular nature, with a very few written records existing mostly in the orient, and particularly in southern asia. left unavoidably in "great war. above is true, jemi they are written about in many writings, so old, as to be nulified by antiquity. all of this is anathema to conventional science, archaeology and anthropology especially, for organized s

K AMBER THE BASICS OF MAGICK

. don't fall for the commercial 'dream book' gimmick. affirmations the mind is always open to suggestion- especially the subconscious. most of the time we censor any suggestions according to the model; but one way to break through the censor is with repetition. an affirmation does this exactly. by suggestion, we mean any statement which is capable of affecting your model. usually suggestion is in the form of a positive statement (such as the hypnotist's patter" you are becomming sleepy. an affirmation is the same kind of thing- a positive suggestion, which you repeat (affirm) to yourself aloud or silently (for example "i remember my dreams. if there is some quality you wish to change or develope within yourself, an affirmation is ideal. repeat it several times every day at several differen

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ven if skeptical. his synopsis is straightforward, supported by quotes from the text itself and by passages from judah halevi s commentary on sy. but now, having been made aware by more recent scholars of the errors of franck, we are inclined to approach this book more to see how far franck was able to get than to pursue it as a source of reliable information. comments: scholem: these theories in the form in which they have been presented until now for example, in the widely read book of adolphe franck no longer merit serious scholarly discussion (origins of the kabbalah, p. 6) 20073 18 tishby: franck s book, particularly in the way it expounds kabbalistic ideas, contains a great deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns have a poetic structure imitating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like the moon, the sun was often marked as d20, sometimes also without a determinative (neugebauer 1955. quite widespread is the form dutu, less often the syllabic variant d.a-ma. was used. in horoscopes, the sun is usually either 20 or dutu. here we have to bear in mind that utu is the same sign as ud, which denotes ebright f, eshining f, ewhite f, and, of course, ethe sun f. utu (ud) and babbar being two words written by the same sign explains the parallel use of the forms mul3babbar and dutu in the late period (brown

KETAB E SIYAH

our creature, tomorrow's hope, nephilim. may the life-giving wind suffuse its being that its noble purpose might be fulfilled, that which now i name man" for moments more this man was still, unmoving within the angel's hands. then, as the sighing breeze grabbed at his hair, the breast of man rose and fell as he first breathed of its air. now standing, blinking, shaking, stretching, he too tested the form that i had made him and banished sleep's sluggish grasp. now, set upon the ground, he ran hither-thither, chasing birds and beetles alighting, then flying the eager hand of man, else plucking some bright blossom that enchanted the young eyes that beheld its colour. now his gaze was drawn to woman who had this time watched him from amongst the trees with her own wonder at their world. now

bs and body made glorious within gold-leafed steel, forged into magnificence, greaves and plate of make unsurpassed, strong against all blows. within his hand the prince of heaven held a curved blade of smokeless flame and upon his left hand wore a shield burning with the sun's borrowed light upon its mirrored face of bronze. now, as he made his circuit of the earth, his all-seeing gaze fell upon the form of the garden's guard, broken by the hand of baalzebub, and now upon river's waters, carnadine with blood, bled to give new life and hope and oppose the failing empire whose instrument he was. now he alighted upon the garden's soil and with a motion of his hand banished from the sky the rain-clouds brought forth by some same charm, amongst the trees of wondrous fruits and the herbs and fl

like the very sun of day, and from the skull of this apparence sprouted curved horns of ivory the same as might adorn the deer that we hunt to fill our hungry bellies with spears cut from branches torn down from the garden's trees. within the god-like beings flesh gaped wide a wound, that bled a crimson flow into the river, 167 and from it was torn some part of flesh that our creator shaped into the form of man that does now appear before you. thus, raphael, guiding angel, teacher, tell us of this being that woman's eyes beheld that made our race from his own flesh and resolve for us the ignorance of origin that we might know for what reason we were made and to what end our creator poured out his blood to make our forms and give us life for our unknowing minds know not such secrets but ad

n speaking so, of some burden was she reprieved "o wise serpent, noble beast, indeed am i most sorely vexed by many cares" she spoke "and i can know no restful sleep for all their terrible burden. the first memory of my life is of a spirit, perhaps of whom in your travels you have heard, who, having first crafted me, or so do i surmise, did then take from himself a part of flesh and from it shape the form of man, my mate, speaking strange incantation to give life unto the consort that i love. nothing of this did seem strange or false to me and it was more real to me than a dream which, first dreaming, did confound me for all the confused seeming of sleep did pass away when i awoke. yet, again i say it, the demiurge i did not dream but perceived more truly. yet thereafter, as once more the

nquered by my greater nations and they shall dwell in exile be it in chaldee or else in egypt. know also that they are but secure against the shedim yet their nation shall be destroyed not by my hand but by one of the elohim. this do my eyes see clearly. those that i give to you, exile and ruin is their lot just as it is yours. thus have i acceded to your will and go now to the earth to take upon the form of a goat that i might be a sacrifice upon the altar. send then raphael unto the earth that this cruel sacrifice might be abated. i shall die in isaac's place but i shall live and i shall conquer and this wrong will be undone and isaac shall be restored to me as shall all men upon the earth. great wrong have you done to me and, so doing, you have destroyed yourselves. i go now from your p

KNOWLEDGE LECTURE ONE

, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagra

nd 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated li

LAITMAN M BASIC CONCEPTS IN KABBALAH

know about ourselves is limited to our actions and reactions. as an instrument of the world s research, science divides into two parts: the study of properties of matter and the study of its form. in other words, there is nothing in the universe that does not consist of matter and form. for example, a table is a combination of matter and form, where matter, such as wood, is the basis that carries the form that of a table. or take the word, liar, where matter (one s body) is a carrier of the form, falsehood. a science that studies materials is based on tests--experiments that lead to scientific conclusions. however, a science that studies forms irrespective of matter, and separates them abstractly, cannot be based on an experiment. this is even truer with forms that were never connected to

in forces without external form, this matter may carry both positive and negative properties. the three other factors influence us as well. the order of causes and their consequences that ensue from one s origin (the 2nd factor) is invariable. a grain decays under the influence of the environment and gradually changes its form until a new grain manifests. in other words, the first factor acquires the form of primary matter; the difference between the previous plant and the new shoot manifests only in quantity and quality. by coming to this world, a person falls under the influence of society against his or her will and takes in society s character and properties. thus, one s hereditary inclinations are transformed under the influence of society. the third factor is based on the influence o

l created beings lie only in the extent of this desire, which is accordingly filled with the light coming from the life-giving creator. all that separates one object from another and produces colors, substances, waves, and other differentiating factors results from the capacity of the will to receive, and therefore, of the amount of light that fills it. in other words, a desire of one size yields the form of a mineral; different sizes of desires form liquids, colors, or waves. everything depends on the position on the scale of desire, while the amount of light that embraces us and all the worlds is equal and invariable. now we can clarify the question about freedom of the individual. since we already understand that an individual consists of a will to receive a certain quantity of the crea

in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefirat hochma constitutes the form, and bina, tifferet, and malchut constitute the matter dressed in the form. only sefirot bina, tifferet, and malchut are examined in the zohar. the book does not concern itself with examining the form abstracted from matter, let alone with the essence the creator s part (ein sof) that animates every part of creation. sefirot bina, tifferet, and malchut in the world atzilut are available f

s well as our world, constitute the actual implementation of this program. therefore, all actions in all the worlds are consequences of the execution of the program that was rooted in ein sof, and from there they descend to the world atzilut and break into distinct sub-prof r o m t h e p r e f a c e t o t h e z o h a r 61 grams. they come down in a certain order through the worlds to our world in the form of general governance and individual governance. human souls originate in the world beria. this is why, starting with this world, one can research their dependency and connection to ein sof. the ten sefirot in each world of the worlds bya accordingly receive the program, method, and time allotted for the implementation of each of its parts from the ten sefirot of the world atzilut. since

LAITMAN M FROM CHAOS TO HARMONY

hem into cancerous cells, the cell activates a mechanism that ends its life. the fear that it might become cancerous and jeopardize the entire body makes the cell give up its own life for the life of the body. we can find a similar altruistic action, though under different circumstances, in the way the cellular slime mold (dictyostelium mucoroides) lives. under ideal conditions, the mold lives in the form of separate cells that provide for their own food and multiply independently. but when there is shortage of food, the cells unite and 56 from chaos to harmony create a multi-cellular body. while building this body, some of the cells give up their own lives to promote the survival of the other cells. helping others the primate researcher, frans de waal, introduces many more examples of alt

nature will exist in a corrected form, in harmony and in perfection. in his manuscripts (p. 170, rabbi kook described this state in the following words: the power of creation and global management has been executed in utter perfection however, there is a small part that lacks correction and upon its completion depends the completion of the whole created being. that tiny part is the human soul, in the form of its desire and in the mimicry of its spirituality. this part is given to man to correct, and with it, to complete the whole created being. nature s laws, as presented here, are hidden laws that kabbalists discovered as they studied nature in its totality. they indicate how to resolve all the problems of our existence. they cannot be proven, but they can be explained in a rational and c

ety. as a matter of fact, the evolution of humanity throughout the generations was only made to prepare it to realize the purpose of life in this generation. in the article the peace, baal ha sulam describes the evolution of the generations as follows: in our world there aren t any new souls as the bodies are new, but only a certain amount of souls that incarnate on the wheel of transformation of the form, because they dress each time in a new body and a new generation. 116 from chaos to harmony therefore, with regard to the souls, all generations since the beginning of creation to the end of correction are as one generation that has extended its life over several thousand years until it developed and became corrected, as it should be. from generation to generation, the souls accumulate da

e tendencies from nature. therefore, these differences do not reflect good people or bad people, but are simply evidence of one s obedience to nature s commands. it is possible to change a certain gene sequence to affect a person s ability to be good to others, prof. abstein discovered in his research of behavioral genetics. the researchers assume that there is a reward for altruistic behavior in the form of a chemical called dopamine, released in the benefactor s brain and prompting a pleasant feeling.18 approximately 10% of the world s population are this kind of egoistic altruists. this is what baal ha- sulam explains in the writings of the last generation, which cover his social doctrine and depict the shape of the corrected future society. thus, humanity has always been divided into 9

ing from this or that distress. rather, it is about actions carried out with the awareness of our urgent need to bring all of humanity, both weak and strong, into balance with nature. hence, altruistic goodwill and energy should be channeled primarily toward raising humanity s awareness of why we have these problems, and how to resolve them. in this manner, the assistance given to us by nature in the form of the ten percent of altruists in society will be wisely utilized, and their great potential realized. chapter eight: everything is ready 125 the division into ninety egoistic percent and ten altruistic percent exists not only in humanity as a whole. it is also found within each person. one of reality s primary laws is, general and particular are equal. it means that whatever exists in t

LAITMAN M KABBALAH REVEALED

lly decreases. therefore, when the desire is gone, so is the pleasure. it turns out that to enjoy something, we must not only want it, but keep wanting it, or the pleasure will fade away. moreover, the pleasure is not in the desired object; it s in the one who wants the pleasure. for example: if i m crazy about tuna, it doesn t mean that the tuna has any pleasure within it, but that a pleasure in the form of tuna exists in me. ask any tuna if it enjoys its own flesh. i doubt it would answer positively. i might tactlessly ask the tuna, but why aren t you enjoying it? when i take a bite of you, it tastes so good k and you have tons of tuna! if i were you, i d be in heaven. of course, we all know this is not a realistic dialogue, and not just because tuna don t speak english. we instinctively

ll experience them differently. whose reality is reality? 99 when we talked about the first boundary, we said that the zohar speaks only from the perspectives of matter and form in matter. we said that matter is the will to receive, and form in matter is the intention for which the will to receive actually receives xfor me or for others. in simpler terms: matter= will to receive; form= intention. the form of bestowal in and of itself is called the world atzilut. bestowal in its abstract form is the attribute of the creator; it is totally unrelated to the creatures, who are receivers by their nature. however, the creatures (people) can wrap their will to receive with the form of bestowal, so it resembles bestowal. in other words, we can receive, and in so doing actually become givers. it is

city in many different ways: for heating, cooling, playing music, and watching videos. electricity can be dressed in many forms; but can we express the essence of electricity itself? let s use another example to explain the four categories x matter, form in matter, abstract form, and essence. when we say that a certain person is strong, we are actually referring to that person s matter xbody xand the form that clothes his or her matter xstrength. if we remove the form of strength from the matter (the person s body, and examine the form of strength separately, undressed in matter, this would be examining the abstract form of strength. the fourth category, the essence of the person in itself, is completely unattainable. we simply have no senses that can study the essence and portray it in a

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

tering this spiritual life, to breathe spiritual air. realizing the creator s rule how can we rise to a spiritual level where we have completely eradicated self-interest and self-concern? how can our desire to devote ourselves to the creator become our only goal, so much so that without attaining this goal, we feel as if we were dead? rising to this level takes place gradually and is processed in the form of feedback. the more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. the more we study texts that are important for our spiritual development, the more confusing and disorganized the material will appear. the better we try to treat our instruc

in the most wretched of situations- 81- something is considered "spiritual" if it is eternal and will not disappear from the universe, even upon reaching the ultimate goal. on the other hand, egoism (all the original inborn desires and the essence of a human being) is considered to be merely material because once corrected, it disappears. our essence remains until the end of correction, when only the form is changed. if our desires are corrected and become altruistic, then even our negative inborn qualities will enable us to comprehend the creator. the existence of a spiritual place is not related to any actual space. all those who reach this state after correcting their spiritual qualities can see and perceive the same things. the ladder of the creator has 125 levels. these levels are div

ly from its carrier. different people enjoy different things and different types of pleasure carriers. but pleasure, in itself, is spiritual, even though we experience it in our brains as an effect of electrical impulses. theoretically, it is possible to fully simulate a wide range of pleasures by applying electrical impulses to the brain. since we are accustomed to receiving various pleasures in the form of their material carriers, this pure pleasure will recreate the images of various carriers in a person s memory, so that the mind will create music, the taste of food, and so on. the above makes it clear that we and our bodies service each other. therefore, when our bodies agree to work, they expect to be rewarded with some form of pleasure. escaping from disagreeable sensations can also

rue desires. it penetrates all the cells of our bodies and forces us to evaluate all our perceptions in accordance with its desires. it also forces us to plan our actions in accordance with its design, thus increasing its benefit from our actions. we do not even imagine that we can shed the influence of egoism, and cleanse ourselves of it. but it is possible to expel the egoistic cloud that takes the form of our body, penetrates us, and garbs itself with our flesh. once we have been left without these desires, the creator will accord us his altruistic aspirations. as long as the egoistic presence remains within us, however, we are unable to imagine any benefit that would make us want to eradicate it. moreover, altruistic thoughts eradicating egoism- 123- and desires appear to us as unaccep

n us. using the same principle as when advancing to the first level, we can proceed step by step to the goal of creation complete unification with the creator on the highest level. an essential part of our spiritual ascent is a special process that requires that, on discovering a greater evil within us, we ask the creator to grant us the strength to overcome that evil. we then receive strength in the form of a greater spiritual light. this continues until we actually reach the original level and size of our souls: at that point, our egoism is completely corrected and filled with light. the search for the creator when we are distracted by outside thoughts, we feel that thoughts obstruct us from ascertaining the spiritual, because our strength and minds are wasted on extraneous concerns, whi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ven though we do not sense them. the projection of our altruistic, corrected state on our egoistic state awakens the attribute of bestowal in us. as defined above, our corrected state is called gmar tikkun. at gmar tikkun, every soul is filled with boundless pleasures and a complete equivalence of form with the creator. in our present state, the light that fills our souls at gmar tikkun shines in the form of surrounding light; its power is determined by the intensity of our desire to acquire the attribute of bestowal. the light is the power of bestowal, the power of giving. if a person wants to reach the attribute of bestowal, that person must make the force of bestowal the light that fills one when he or she is corrected project upon one s present state. the surrounding light corrects us

e by absorbing the attribute of bestowal from the creator. the combination of the attribute of bestowal and the attribute of reception generates a new quality, called bina, designated by the letter hey. bina contains the first matter that wants to be similar to the light that engendered it. the shape of the hey symbolizes the integration of the attributes of reception and bestowal. this generates the form of bestowal atop the primordial desire. following that, the desire wants to perform an act of bestowal, as the creator previously did, and therefore tries to be like the letter yod. but because this time it is an act that the desire itself performs, it is assigned the form of the letter vav. the letter vav symbolizes our efforts to be like the giver, the creator. however, the act of vav i

ry moment of existence. hence, our task is to discover what being in a balanced state implies. c o n t r o l l i n g t h e m at e r i a l wo r l d kabbalistic researchers of reality discovered that reality consists of our world and higher worlds. the lowest of all worlds is our material world; the rest are all spiritual worlds. in the spiritual worlds, there is no such thing as physical matter in the form that exists in our material world. the substance of the spiritual worlds contains only desires, forces, and thoughts. we think we can control the matter of our world, but when we rise to a higher level, we immediately realize that matter is but a consequence. matter is operated upon by the upper forces, the upper worlds. because we are not yet in those worlds, we are unable to control it

five senses, and the outside repa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 108 ality. as a matter of fact, the sensation of the outside reality overshadows the sensation of the reality perceived in our five senses because it is far more intense, boundless, and unlimited. c r o s s i n g t h e b a r r i e r when the upper force appears to a person as loving and evokes the form of bestowal in that person, one crosses the barrier and enters the spiritual world. this process is very similar to the way photographs were developed. when i was a child, we would take pictures on a film and dip the film in chemicals to develop the pictures. when the film was immersed in the chemicals we would watch how the picture gradually became clearer. we are used to treating the wo

shape appears. the raw material, in this case, consists of our desires, our thoughts, and intentions. the creator formed creation with the intention of doing good to his creatures. to realize his goal, he created a kli a will to receive that would receive his benefit. at first, this will is shapeless. shaping the will to receive is the work of us all until it is robed in its final form bestowal, the form of the creator. the substance itself remains as it was first made a will to receive pleasure but changing the intention to bestowal likens its modus operandi to that of the creator. thus, the intention is the form. kabbalah books depict the forms that one should create in the will to receive, degree-by-degree, to finally sense the benefits that come from the creator. the general will to r

LAITMAN M THE KABBALAH EXPERIENCE

n that very contradiction. that is why it is said that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world are independent of the intent. our desire for pleasure does not come from the spiritual light, from the creator, but from a minute light, which takes the form of this world: sex, wealth, power and knowledge. the spiritual desire is to delight in the light, in the creator. if that desire is self-oriented in its intent, it is considered impure and is called a shell. if it is a creator-oriented desire, it is considered pure and is called holiness. therefore, in the beginning, through the influence of proper study and labor, a desire to enjoy spiri

stem called, three lines. the left line is the accumulation of all of our desires to please ourselves. the right line is the attributes of the creator. it is clear that a person does not begin by feeling them immediately. when we study the books of kabbalah that are written in a special system, we attract a surrounding light. we will be able to feel that light inside us later on and receive it in the form of pleasure. however, until we are ready, that light remains around us, concealed, and waits for us to be ready to receive it. kabbalists are people who receive that light openly. their writing leaves the contact they have with the light within the text. therefore, when we study from a book written by a genuine kabbalist and in the right system, we can draw in a more effective illuminatio

urned off, and there is no telling when it will light up again. by participating in group studies, that point can be developed, and the desire for the creator intensified. the wisdom of kabbalah is a method that helps develop that point. in order to satisfy the desire of that point, the aim should match the pleasure. matching with the pleasure is called lishma, because the pleasure comes to us in the form of the creator, and the pleasure can only be received by a special vessel that matches it. t h e t h o u g h t o f c r e a t i o n 43 q: at what phase do we disconnect from the intent lo lishma? a: i don t know what it means to give the creator. but the thought comes by itself. we cannot know what it is, or how it happens. the revelation and the attainment of the spiritual world occurs ac

r beings that go through us, but we don t feel them because we don t have the appropriate tools for that. how is it possible to study the objective reality around us, when we can only perceive such a small part of it? all the fields of science deal with what we perceive through our senses, but kabbalah deals with acquiring knowledge that exceeds their limitations. for example, when information in the form of sound approaches us, how do we know it is sound? there are waves around us and some of them press our eardrums, which in turn flex an inner mechanism to bring it back to balance. the brain measures the force and the frequency of the return of the eardrum to its original position, and translates that pressure to information about sound. we perceive this data as a combination of sounds

y use the attributes and sensations of the world they come from. through the kabbalah, they attain a true understanding of the spiritual reality as well as the one they currently sense. t h e w i s d o m o f k a b b a l a h 59 reality is made of: 1. matter 2. form dressed in matter 3. abstract form (not dressed in matter) 4. essence because we are made of matter, we can only attain the matter and the form dressed in the matter. we will never be able to attain an abstract form, detached from matter. yet, despite the fact that we cannot attain two of these four types, they do exist and clothe one another: the essence comes first. the abstract form dresses over the essence, over that comes the form that is dressed in matter, and the matter dresses over all of these. kabbalah is a science abou

LAITMAN M THE PATH OF KABBALAH

er because we will have the creator to guide us. at that stage, we will already have a close connection with the upper force; we will be in close contact with it and connect with it as we connect with each other in this world. all the questions of this world disappear instantly the minute we cross over to the spiritual world. each degree poses new questions. the answers to those questions come in the form of knowledge and strength. the problems of this world disappear once a person attains the first spiritual degree. it is written: one s soul shall teach him. this means that the soul teaches us how to advance. from that point on there is no darkness; we have a map to guide us in this new spiritual country. the word olam (world) comes from the word, ha alama (concealment. it means the inner

urpose of creation is to raise the soul from its lowest to its highest possible state, the soul receives additional egoism, additional negative properties that hide the spiritual self from us. t h e pa t h o f k a b b a l a h 134 the self had a certain spiritual foundation; it was above this world before it received additional egoism, which caused it to descend into this world. egoism is added in the form of the desires of an animate body; this is how we begin to feel our birth and existence in the corporeal world. however, if we remove our additional egoism, we will immediately return to the place from which we descended into this world, meaning at our soul s original degree in the spiritual world. now we relate to the world as does everyone else. what we must do is to use our egoism to r

een. this cannot be given at whim. such a demand creates a barrier, a separation. that is why the wisdom of kabbalah is also called the wisdom of the hidden (for those who have not attained it. in the preface to the book of zohar, baal hasulam depicts four levels of recognition: matter, form clothed in matter, abstract form, and essence. our science can only deal with what concerns the matter and the form clothed in the matter. a form without matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 145 that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabbalist who learns something in spirituality, a

e matter. a form without matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 145 that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabbalist who learns something in spirituality, attains the matter and the form that is dressed in the matter, but a form that is not clothed in matter is unattainable. this means that the spiritual world also has its limitations in understanding and perception of the universe. but when kabbalists reach a certain level, they receive a gift from above that opens up all the secrets of the universe. c h a p t e r 3. 2 w h at d o e s k a b b a l a h d e a l w i t h? scie

we study kabbalah, we invoke the surrounding light to shine upon us from afar. this light is found outside our vessels (our will) and waits until we fix our vessels and shape them into a form of bestowal upon the creator, and then the light enters it. therefore, this surrounding light is called the light of neshama. when we learn kabbalah, this light clothes itself in our will and helps us attain the form of bestowal. man only attains this desire to bestow gradually, from below upward, by the same route the degrees descended during the time of development from above downward. all the degrees are measures of desire to bestow. the higher the degree, the farther it is from the desire to receive, and closer to the desire to bestow. a person gradually acquires all the degrees until reaching the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of t

me. the master of the second grand lodge re-presented strength, and his wardens wisdom and beauty, and the strength of the first aspect of the trinity was the predominant quality of the lodge. the master of the third grand lodge typified beauty, and the wisdom and the strength were made subordinate to that third aspect of the hidden light. 69. as every one present had to bear his part in building the form, exact co-operation and perfect harmony were absolutely necessary, and only people who could forget themselves entirely in the great work were selected from the ordinary lodges to become members of these three grand lodges, whose power was such that their influence covered the entire country. the slightest flaw in the character of one of the forty members would have seriously weakened the

great white brotherhood the true secrets have ever been preserved, and they will always reward the search of the really earnest mason. we, of these later sub-races, may prove ourselves just as unselfish and capable of just as good work for our fellowmen as were the people of old. indeed, we ourselves may well be those men of old, come back in new bodies, and bringing with us the old attraction to the form of faith and work which then we knew so well. let us try to revive under these far different conditions the unconquerable spirit which distinguished us so long ago. it means a good deal of hard work, for every officer must do his part quite perfectly, and that involves much training and practice. yet i feel sure that there are many who will respond to the master fs call and come forward t

r, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a symbol for the whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from east to west than it is from north to south. it should always, if possible, be situated due east and west, should 94. plate iii 95. 96. be isolated, where it is practicable, from all surrounding buildings, and should be lofty, to give dignity to the appearance of the hall, as well

o entrances to the room, which should be situated in the west, and on each side of the w.s.w. fs station. that on his right hand is for the introduction of visitors and members and, leading from the t. fs room, is called the t. fs or the outer door; the other, on his left, leading from the preparation room, is known as the ginner door h and sometimes is called the north-west door. plate iii shows the form of the lodge and the positions of the principal objects in it, as usually arranged by co-masons of the british jurisdiction. 97. the floor of the lodge, technically speaking, is the mosaic pavement, which will be described among the ornaments of the lodge. the correct shape for this is a double square- that is to say, a rectangle having a length double its breadth- and the lodge may be th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

df by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree

ndidate s incapacity to respond fully to them. in such cases a fuller degree of power will manifest itself as greater advancement is made in the development of character. it also appears to be possible for power to be temporarily withdrawn in cases of evil-doing by one of the brn, and to be restored later when the evil-doing has ceased. 42. all this may seem a little bewildering to the student of the form side of masonry; and indeed it is a fact that there is but little means on the physical plane of judging the inner effect of a given degree without reference to those who may be working it. it may however be generally stated that the chief lines of masonic tradition- those which are of the greatest inner or spiritual value- are the craft degrees, upon which all other grades are superimpos

reat interest, though very different from any other degrees existing among us, is that of the rites of memphis and mizraim, which are relics in their occult power, although not in their form, of perhaps the very oldest mysteries existing upon earth. these too have their part to play in the future, as in the past, and they have therefore been preserved and transmitted to us in the present day. 43. the form and the life 44. in all cases we must realize that the form of the degrees of masonry and their life are two very different things, although of course in a perfect system, as in that of the ancient mysteries at the height of their glory, they would correspond perfectly. masonry is yet in a transitional stage, and is but emerging from the ignorance of the dark ages. the rites of memphis an

pectively are a mass of arti-ficially-manufactured ceremonies, of but little value to a masonic student except as a record of high-grade masonic invention in france at the end of the eighteenth century. most of the degrees have little occult power, and have simply been inserted into the rites by brn. who could have known nothing of their real purpose; but behind the rites and quite independent of the form side of the tradition a line of succession has been handed down from a past even more ancient than that of the scottish rite itself. even in the scottish rite many of the intermediate degrees are of but little occult value. 45. the whole position will be best understood if it can be realized that the plan of masonry is in the hands of the h.o.a.t.f, who rules his mighty order with perfect

e ceremony of installation is reduced to the merest vestige, only the minimum of power necessary for the actual transmission of the degrees is conferred, and very much less is done for the r.w.m. than under the english plan. but this is a question of imperfection of form rather than of absence of power. the spiritual powers behind masonry work through the different forms according to the value of the form and the will of the h.o.a.t.f. behind, who is the only judge of the much-argued difference between genuine and spurious masonry. in the light of this view of the masonic succession, it will be seen that genuine rites are those which possess and transmit spiritual power, whereas spurious masonry is the working of a form from which for one reason or another the life has been withdrawn, or t

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

press, 1967. robinson, james m. the nag hammadi library. 1977. new york: harper& row, 1981. adramelechk adramelechk, or king of fire, is mentioned in traditional demonography as eighth of the ten archdemons, as well as a great minister and chancellor of the order of the fly, an infernal order founded by beelzebub. in rabbinic literature, it is said that when he is conjured he manifests himself in the form of a mule or a peacock. adramelechk, who has also been equated with the babylonian anu and with the ammonite moloch, is mentioned in various sources, such as in the history ofmagic, where seligmann pictures him in the shape of a horse; in 2 kings, where he is regarded as a god of the sepharvite colony in samaria to whom children were sacrificed; and in milton s paradise lost, where he is

n pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye

re not; for, out of envy, they would wish others to be damned, who are saved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many ca

a trident impaled with three human heads, the next to the left a bell, the next still a goblet fashioned out of a human skull, the last a plowshare; his spouse, karma- krodhisvari, is clasping his body with her right arm, her hand around his neck, and in her left she is holding a blood-filled skull to his lips. do not be afraid of him, do not be terrified, do not be taken aback. recognize in him the form of your own spirit (evans- wentz 1960, 140 141) the central objective of tibetan death rites is to extract the consciousness-principle from the gross physical body so that it can truly perceive the spiritual world. following death, the spirit enters a transit that lasts exactly forty-nine days and is divided into three stages. at the end of the bardo, one either enters nirvana, an ineffab

cularly promoted by an article printed in christian life in 1976.months later, the magazine was contacted by joe musser, a christian writer. musser explained that the beast computer was a fiction he created as part of his novel, beyond a pale horse, and for the screenplay for the rapture, a film by david wilkerson. the confusion seems to have arisen from promotional flyers that were propagated in the form of realistic-looking mock newspapers containing stories that supposedly reported such endtime events as the giant computer. see also hellhole for further reading: robinson, b. a. christian urban legends. http//www.religioustolerance.org/chr_cul.htm. ship of fools. the beast of belgium. http//ship-of-fools.com/myths/06myth.html. beast of the yellow night in this 1970 film, a man makes a de

LIBER O

pon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken

. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an ang

so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this; that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the goetia as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded

LIBER ALEPH

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

ntiquorum 200 zr de heresia manich a 201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that

cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shal

LIBER CCXLII AHA

declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argum

LIBER CHANOKH

ower .for beginning there it will make the name of a wicked spirit. 27: the equinox publication has vanarda; this has been changed as a typo; since every other source i have been able to consult gives vsnarda which is consistent with plate iii. 28: thus in equinox publication; this is consistent with the ave and raphael great tables, though not with plate iii which has an .a. for one of the .o.s (the form of the character makes the exact order unclear. sloane 3191 has tedoand, with .o. written under the .a. 29: thus in equinox publication; this matches sloane 3191. the ave, raphael and plate iii great table versions give tahamdo from this character. 30: thus in equinox publication; this matches the great table both as delivered by ave and as reformed by raphael. sloane 3191 has abaiond (wh

LIBER COLLEGII SANCTI

ny person be received by a neophyte, the latter being responsible to his zelator. 1. the period of probation shall be at least one year. 2. the aspirant to the a a shall hear the lection (liber lxi) and this note of his office; if he will, shall then procure the robe of a probationer; shall choose with deep forethought and intense solemnity a motto. 3. on reception he shall receive the robe, sign the form provided and repeat the oath as appointed, and receive the first volume of the book. 4. he shall commit a chapter of liber lxv to memory; and furthermore, he shall study the publications of the a a in class b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be

LIBER CXX

s that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned)

LIBER DCCCLX JOHN ST

te it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra;

LIBER DCCCXI ENERGIZED ENTHUSIASM

dant. the robe followed; i saw that they were naked and unashamed. for the first time there was absolute silence. now, from an hundred jets surrounding the board poured forth a perfumed purple smoke. the world was wrapt in a fond gauze of mist, sacred as the clouds upon the mountains. then at a signal given by the high priest, the bell tinkled once more. the celebrants stretched out their arms in the form of a cross, interlacing their fingers. slowly they revolved through energized enthusiasm 21 three circles and a half. she then laid him down upon the cross, and took her own appointed place. the organ now again rolled forth its solemn music. i was lost to everything. only this i saw, that the celebrants made no expected motion. the movements were extremely small and yet extremely strong

LIBER HHH

l in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body fall supi

LIBER LVII

but there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash, it is found that in jeremiah xxv, 26, the word kcc, sheshakh, symbolizes lbb, babel. besides all these rules, there are certain meanings hidden in the shape of the letters of the hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the variations found in

tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew is near-unreadable, the second set of letters does not look like dyt which is the athbash of the first set. t.s] 40 e is the base of .natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828. t.s. on the qabalah 27

the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt .here is a magic disk for me to hurl, and win heaven by violence. says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a weapon in your hand; then..if satan be divided against satan. etc. 28. attainable; and so, useful .my victory .my power. says the philosophus. on the qabalah 47 30. the balance.truth. most useful. 31. al the rep

LIBER LXXVIII

the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before [note that one cannot tell at what part of the divination the present time occurs. usually op. 1 seems to indicate the past history of the question; but not always so. experience will teach. some

LIBER MMCMXI NOTE ON GENESIS

of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, f

LIBER O

say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken alo

l is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris slain (see illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say .the sign of the mourning of isis (see illustration (v) raise the arms at an ang

so or not, the power is not one to be aimed at. 3. success in .banishing. is known by a .feeling of cleanliness. in the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the .preliminary invocation. in the .goetia. as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shad

LIBER SAMEKH

and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virg

ing from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light

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. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when

LIBER V VEL REGULI

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 forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase .the word of sin is restriction: seek therefore righteousness, enquiring in

LIBER XV CHYMICAL JOUSTING OF PERARDUA

mbic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar 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 might

LIBER XXV THE STAR RUBY

rk, gbeast h. 7 [the sign of silence, see gliber o. h magick has g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the boo

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

o do so with a frame story consistently carried out. the result was gylfaginning (deluding of gylfi. here the frame story has a swedish king, gylfi, come to visit asgard. he does so because he has heard that all goes to the will of the asir, and he wishes to determine whether it is because of their own nature or because of the gods whom they worship. a wise man with a control of magic, he assumes the form of an old man. but the asir were wiser in that they possessed the power of prophecy, and, foreseeing his journey, they prepared visual delusions for him. he thinks he arrives at a great hall, and, assuming the name gangleri, he meets the chieftains there, har (high, jafnhar (equally-high, and thridi (third) and declares his intention to determine whether there is any learned man there. ha

a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and killer, will inhabit the renewed earth. they will possess the cultural property of their ancestors in the form of oral traditions about them as well as in the concrete form of the gaming pieces voluspa, stanza 61, says they will find in the grass. this paradise will be fertile and devoid of jotnar. as i have thus outlined it, the overall chronology of scandinavian mythology is neatly symmetrical. the early present looks back to the near past, just as the later present looks forward directly to the

r and odin interchangeably (and some manuscripts have alfodr where others have odin, it is not until he has formally introduced odin as the first in his catalog of asir that the identification of odin and alfodr is made explicitly. odin is the foremost and eldest of the asir; he rules all things, and as powerful as the other gods are, they serve him as children do a father. odin is called alfodr. the form fodr for gfather h appears to be archaic. it is also found in the odin names herfodr and valfodr. see also odin references and further reading: walter baetke discussed snorri fs use of the name alfodr in his die gotterlehre der snorra-edda, berichte uber die verhandlungen der sachischen akademie der wissenschaften zu leipzig, phil.-hist. kl, 97:3 (berlin: akademie verlag, 1950. according

al heaven. h see also vidblainn andvari (careful) dwarf from whom loki and the gods extract gold to pay compensation for their killing of otr, the son of hreidmar. the story is told in snorri fs skaldskaparmal, in the prose header and opening stanzas of reginsmal in the poetic edda, and in volsunga saga. the gods involved are odin, hoenir, and loki. loki kills otr( gotter, h who had in fact taken the form of an otter, and hreidmar demands compensation. using ran fs 58 norse mythology net, loki captures andvari, who has been swimming about in the form of a pike, and extracts from him all his gold, right down to a ring the dwarf wishes to keep. when loki insists on having it anyway, the dwarf curses it, saying that it will lead to death and discord. so it does. andvari is also mentioned in t

revival are intertwined, by snorri at least. it begins, according to him, with baldr suffering disquieting dreams, presumably that he may be injured or killed. frigg elicits an oath not to harm him from all things, and thereafter the asir take sport in attacking him with weapons and stones, and it seems an accomplishment to them that he is unhurt. loki is displeased that baldr is unhurt. he takes the form of a woman, goes to frigg, and asks whether anything can harm baldr. frigg responds that she took oaths from everything except mistletoe, which seemed too young. loki gets some mistletoe, fashions a spear from it, and heads to the assembly. there he sees baldr fs blind half brother, hod, not participating in the sport. he gives the mistletoe spear to hod, who casts it at baldr. it pierces

LOGOMACHY OF ZOS

to your pretensions? man is consanguineous to all creation, his likeness is everywhere. the universe, sun, moon, earth, all they germinate, and all metempiric'=h s 5( 5! s..q/ h\ all. his heritage and the everlasting past into which man functionally prolapses. life is maintained by eternal impact and convertibility, a metamorphosis for perfection of function. man has become a sur-mammal mainly by the form and perfection of his hands: his best shape permits his renaissance to perfection as man; but even his most ideal form is deficient for any kind of godhood. but man is also something of a stasis, for his forgetfulness ever exceeds memory, and his summation is always half-knowledge. yes, not even the half of it. we know little or nothing of the aftermath and ultimate of thoughts and deeds

LUCIFERIAN SORCERY AND SET TYPHON

d in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian c

of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare considered the sabbat most healthy, and noted an increase in mental and physical health and vigor. spare around this time, in the early 1950's, d

man and the archdaevas. in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become lik

e is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are considered a powerful tool in witchcraft and primal sorcery, as they are gateways of consciousness and a growing extension of the sorcerer. in making a fetish, consider the elements

e is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also considered the offspring of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in lucifer

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ht, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to be

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ermometer. how, then, do we know the temperature of the sun? one might say, well, let us heat an object to 5,300 c here on earth and let us check its color. if the color of the emitted light is yellow-white, we will have verified that, indeed, the temperature of the surface of the sun is about 5,300 c. this is easier said than done, however, because at this high temperature, all elements exist in the form of a gas, and it is very difficult to contain such a hot gas in any kind of vessel. rather, the temperature of the sun is inferred from a mathematical (theoretical) equation derived by german scientist max planck at the turn of the twentieth century. this equation was experimentally verified at lower temperatures and then extrapolated to objects such as stars. we can see that without plan

ed on previous observations that really clinched the issue that genes are made of dna. this also means that, by 1952, the notion that dna is the genetic material was no longer a hypothesis; it was now a well-supported theory: the theory of the dna gene. this theory was further buttressed by the discovery of the double-helical structure of dna in 1953. this brings us back to id. a theory starts in the form of a hypothesis (or a set of hypotheses) that needs considerable verification before becoming a creationism and intelligent design 9 credible theory. with this, it is difficult to imagine id s position anywhere in the scientific process, especially where verification is concerned. to put it differently, since an intelligent designer of the universe must be god (or equivalent, this means t

ritic of darwin and strong proponent of divine design, dyson wrote: looking back on the battle a century later, we can see that darwin and huxley were right. in other words, god as creator is right as a matter of religious faith, and evolution by natural selection is right as a matter of science. figure 1.1 stellar lifetimes in 72 hypothetical, random universes. stellar lifetimes are expressed in the form of logarithms. on such a scale, a value of zero means a lifetime of just one year. log values of 5, 9, and 10 mean lifetimes of 100,000, 1 billion, and 10 billion years, respectively, and so on. of the 72 universes shown, 40 have stars with lifetimes longer than one billion years. by comparison, our sun is about 5 billion years old. adapted from v. j. stenger, the unconscious quantum: met

lecule. in essence, mutations are heritable because dna molecules are duplicated through the copying of each strand of the double helix. this copying mechanism thus ensures that a base pair modified by mutation continues to be represented in the offspring of the mutated dna. however, as we mentioned above, most mutations have no effect on traits. this is because 95% of our dna is not expressed in the form of traits. we do not know for sure what this large portion of our dna does, but it does not contain genes as we understand them. recent discoveries indicate that some of this dna is involved in the regulation of gene activity. nevertheless, we know that significant portions of our dna are free to mutate without known consequences, creating new variants that cannot be distinguished through

art, beak shape in these birds. we can now understand the finch story much better. finch variants with different beak shapes due to the higher or lower activity of their cam gene appear spontaneously in natural populations through the phenomenon of mutation. this mutation is then transmitted to the progeny of these finches in a stable, predictable manner. then, depending on which types of food in the form of seeds are available, finches with a variant (mutant) beak will find themselves better or less fit for survival and reproduction compared with the nonmutant finches. if they are better fit, given enough time and unchanging ecological circumstances, the mutated variants will outcompete other finches for food, with the consequence that the variants will reproduce preferentially and become

MACNULTY W KIRK KABBALAH AND FREEMASONRY

freemasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to believe in the existence of "a supreme being" the name of that being and the form in which it is to be worshipped is entirely the business of the individual mason. masons are obligated on the "volume of sacred law" and each mason takes his obligation on that particular volume of sacred writings which he holds to be sacred. while encouraging each brother to follow the teachings of his own religion, freemasonry is not concerned with the details of those religions; and se

k throughout the 18th century, and it stabilized after the work of the lodge of reconciliation. it is my hypotheses that the basic form was devised for a definite purpose, and that the evolution occurred toward a definite goal. specifically, in the masonic ritual as devised in the 1720s we find the initial attempt to represent the mystical ascent, the objective of the renaissance philosophers, in the form of a ritual drama. after almost a century of evolution, the masonic ritual devised by the lodge of reconciliation is a much refined and polished version of that original attempt. i will suggest that it is formulated in kabbalistic terms. although there were no written records of the lodge of reconciliation, it is generally agreed that what is known today as the "emulation working" preserv

MAGIC AND SPELLS

power of mystra by making magic more available to any who would seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provide

to deactivate the rune. a dispel magic spell targeted on an untriggered rune can dispel its magic if successful (dc 11+ your caster level. untriggered runes are not subject to area dispels. finally, a rogue can use her disable device skill to disable runes (dc 2f+ the spell's level, like any magic trap. circle magic some of the most powerful and spectacular spells worked across faerun are cast in the form of circle magic. circle magic is a type of cooperative spellcasting that allows the spellcaster leading the circle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. parti

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

fundamental tenets, neo-platonism may appear to be a mass of speculations interspersed with extravagant flights of fancy. such a viewpoint, however, ignores the institutions of the mysteries--those secret schools into whose profundities of idealism nearly all of the first philosophers of antiquity were initiated. when the physical body of pagan thought collapsed, an attempt was made to resurrect the form by instilling new life into it by the unveiling of its mystical truths. this effort apparently was barren of results. despite the antagonism, however, between pristine christianity and neo-platonism many basic tenets of the latter were accepted by the former and woven into the fabric of patristic philosophy. briefly described, neo-platonism is a philosophic code which conceives every phys

of all personality, making deity synonymous with the universe. german philosophy had its inception with gottfried wilhelm von leibnitz, whose theories are permeated with the qualities of optimism and idealism. leibnitz's criteria of sufficient reason revealed to him the insufficiency of descartes' theory of extension, and he therefore concluded that substance itself contained an inherent power in the form of an incalculable number of separate and all-sufficient units. matter reduced to its ultimate particles ceases to exist as a substantial body, being resolved into a mass of immaterial ideas or metaphysical units of power, to which leibnitz applied the term monad. thus the universe is composed of an infinite number of separate monadic entities unfolding spontaneously through the objectifi

lves the continual adjustment of internal relations to external relations. most famous of all spencer's aphorisms is his definition of deity "god is infinite intelligence, infinitely diversified through infinite time and infinite space, manifesting through an infinitude of ever-evolving individualities" the universality of the law of evolution was emphasized by spencer, who applied it not only to the form but also to the intelligence behind the form. in every manifestation of being he recognized the fundamental tendency of unfoldment from simplicity to complexity, observing that when the point of equilibrium is reached it is click to enlarge a christian trinity. from hone's ancient mysteries described. in an effort to set forth in an appropriate figure the christian doctrine of the trinity

te 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 the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent

e druids had a madonna, or virgin mother, with a child in her arms, who was sacred to their mysteries; and their sun god was resurrected at the time of the year corresponding to that at which modern christians celebrate easter. both the cross and the serpent were sacred to the druids, who made the former by cutting off all the branches of an oak tree and fastening one of them to the main trunk in the form of the letter t. this oaken cross became symbolic of their superior deity. they also worshiped the sun, moon, and stars. the moon received their special veneration. caesar stated that mercury was one of the chief deities of the gauls. the druids are believed to have worshiped mercury under the similitude of a stone cube. they also had great veneration for the nature spirits (fairies, gnom

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ievous spirits responsible for mishaps and poltergeist activity within the home and in the countryside. they would rearrange furniture, break pots and generally be blamed for 'things that go bump in the night. they were often found attached to families and could be helpful within the household until they were insulted in some way. boggarts had the ability to shape-shift, and sometimes appeared in the form of animals. if offerings were left out for them they would not cause trouble. the supposed ghosts of people were also called boggarts, and the word may be have been used to explain any strange phenomena in the past. an outbreak of poltergeist activity on a farm above oldham in lancashire was attributed to a boggart and there are several such stories, some of which we will outline in the f

r of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereaft

MASTERING WITCHCRAFT

that had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwelt, overwhelming the entire population in one day and night by volcanic upheaval and subsequent flood, of such a planetary magnitude that to this day, throughout many parts of the world, there yet remains evidence of this appalling cataclysm in the form of layers of silt and debris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story o

1484 pope innocent viii formally declared war on all "witches" in a papal bull. this was closely followed by the inquisitors kramer and sprenger producing their infamous handbook on witch finding, the mallens maleficarum, or witches hammer, in 1486, a book incidentally used by protestant and catholic witch hunters alike. the sixteenth century saw a great revitalization of interest in the past in the form of the renaissance. scholars began to study the antiquities of the classical world, and with them many of the old magical practices, always, however, relating it to a christian framework, for safety's sake if nothing else. in italy, pico della mirandola, ficino and giordano bruno began experimenting with the old art of the employment of magical archetypal images, while in northern europe

down any attempt at resistance with a basilisk eye. this will is switched on during the actual magical operation, and it functions hand in hand with the bubbling and boiling emotions evoked by means of your wicked imagination. it is in effect the lens through which the burning emotions are focused. in order to sharpen your will to the correct needlepoint, you may wish to employ one or two aids in the form of simple exercises designed to help concentration. eastern disciplines such as certain yoga meditation exercises can be used. they are very wearisome, but they do work, with perseverance. meditating on the single flame of a candle is also good, as is keeping the attention fixed upon a painted dot within a circle for half an hour without budging. the attempt to gaze at the second hand of

ecret, as it will eventually become one of the keys to your deep mind. you will be using it whenever you wish to "switch on" to perform a spell; this will be partly accomplished by pronouncing the name silently to yourself whenever you begin your use of the pyramid powers. you should only divulge it to others who are close witch friends, preferably when you are closely bound together with them in the form of a group, or coven. and as already mentioned, you will also write it on all your magical witch tools, using special witch runes to do so. which brings me to my next topic. the witch runes these are, in fact, the letters of your witches' alphabet. whenever you write your name on one of your magic instruments, you will use them. they are quite easy to learn, and with a little practice, yo

on of the operation before the outset is concerned. you must be certain within your own mind that the operation is being conducted for legitimate purposes, all else having failed, in order to face this final moment of fear with equanimity. now, summoning all your courage, pronounce the deceased person's full names clearly and loudly three times, slowly extending your arms on either side of you in the form of a cross, and opening your eyes. if the operation has been successful, you will gradually perceive a dim form in the triangle before you, seemingly composed of the substance of incense smoke, sometimes illuminated from within by a very faint bluish phosphorescence. whether the apparition is built up on a magnetic and physical or purely psychic basis or a mixture of both depends solely o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

the riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the

er from a fountain, and having pronounced these words: dies mies yes-chet bene done fet donnima metemauz, make the sieve spin round with thy left hand, and at the same time turn with thy right hand the water in the basin in a contrary direction, by stirring it with a twig of green laurel. when the water becometh still and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form of him who hath committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in some part of his face with the magical sword of art; for that sign which thou shalt have cut therewith in the water, shall be really found thereafter upon his own person. the manner of causing the sieve to turn, that thou mayest know who has committed the theft. take a

surely and without hindrance, and thus shalt thou find it true. book one page 47 but, on the contrary, if thou lettest any of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates. how to render oneself invisible. make a small image of yellow wax, in the form of a man, in the month january and in the day and hour of saturn, and at that time write with a needle above the crown of its head and upon its skull which thou shalt have adroitly raised, the character following (see figure 5) after which thou shalt re-place the skull in proper position. thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

iverse. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see figure 81, wherein whosoever entereth he shall be at safety as within a fortified castle, and nothing shall he able to harm him. book two page 105 chapter x. concerning incense, suffumigations, perfumes, odours, and similar things which are used in magical arts. there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirit

these characters from all deceit and error, through thee, o most holy adonai. amen. after having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end. the consecration of the book make a book, containing sixteen pages, from virgin parchment, and write therein, with red ink, the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should b

shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer "adonai elohim &c. it is necessary also, in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarizing themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out devoutedly and with p

ni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget th

holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who comprehendeth the letters and the numbers. the letters are from the numbers, and the numbers from the ideas, and the ideas from the forces, and the forces from the elohim. the synthesis of the elohim is the schema. the schema is one, its columns are two, its power is three, its form is four, its reflection giv

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

reth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of

n before thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. h

uman shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth s

cians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man sitting upon a dromedary with a crown most glorious upon his head. there goeth before him also an host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all a

quis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. he discovereth hidden things, and knoweth things to come; and of wars, and how the soldiers will or shall meet. he causeth the love of lords and great persons. he governeth 60 legions of spirits. his seal is this, etc (16) zepar- the sixteenth spirit is zepar. he is a great duke, and appeareth in red apparel and armour, like

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

1. madriel seal sotheans seal abrulges seal itules seal hamorphol seal aneyr seal ebra seal madres seal ormenu seal rablion seal itrasbiel seal note: these spirits are by nature evil& very false& not to be trusted in secrets but are excellent in driving away spirits of darkness from any(thing) that is haunted (such) as houses& to call forth pamersiel or any of these his servants, make a circle in the form as is showed in the 1st. book goetia before going in the upper room of your house, or in a place that is airy because these spirits that are in this part are all airy. you may call these spirits into a crystal stone 4 inches (in) diameter sett on a table made as followeth which is called the secret table of solomon, having his seal on your breast& the girdle about your waist, as is showed

etia before going in the upper room of your house, or in a place that is airy because these spirits that are in this part are all airy. you may call these spirits into a crystal stone 4 inches (in) diameter sett on a table made as followeth which is called the secret table of solomon, having his seal on your breast& the girdle about your waist, as is showed in the book goetia, and you cannot err. the form of the table is this, when you have thus got what is to be theurgia goetia 9 prepared, rehearse the conjuration following several times, that is whilst the spirit comes, for without a doubt he will come. note: the same method is used in all the following spirits of this 2nd. book theurgia goetia, as is here of pamersiel& his servants aforesaid. solomon s table the conjuration "i conjure t

ce [or duke] menadiel &c" lemegeton: clavicula salomonis 46 macariel his seal the 9th. wandring spirit in order is called macariel, who hath 40 dukes besides other inferior servants to attend him, whereof we shall mention 12 of the chief dukes which hath 400 servants to attend them, they are all good by nature and obedient to do the will of the exorcist, they appear in diverse forms but mostly in the form of a dragon with a virgins head, and these dukes are to be called in the day as well as in the night, according to the planetary order& their names& seals are as followeth &c. chaniel seal drusiel seal andras seal caroel seal amadiel seal remijel seal naustuel seal verpiel seal germel seal thirsiel seal burfiel seal aromusij seal the conjuration "i conjure thee o thou mighty& potent princ

al germel seal thirsiel seal burfiel seal aromusij seal the conjuration "i conjure thee o thou mighty& potent prince macariel who (wandreth &c" theurgia goetia 47 vriel his seal the 10th. wandring spirit in order is called vriel, who hath 10 dukes& 100 under dukes with many servants to attend him, they are all by nature evil& will not obey willingly& are very false in their doings, they appear in the form of a serpent with a virgins head& face, whereof we shall mention but 10 of the chief dukes which hath 650 companions and servants to attend them, their names& seals are as followeth &c. chabri seal darbos seal narmiel seal frasmiel seal brymiel seal dragon seal curmis seal darpios seal hermon seal adrnsis seal the conjuration "i conjure thee o thou mighty& potent prince vriel &c" lemegeto

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

des many servants, whereof we shall mention 5 of the chief dukes& 10 of the under dukes, who hath 155 servants to attend them. their names are as followeth: ammiel, larmiel, martfiel, ormijel, zantiel, emertiel, permiel, queriel, serubiel, daniel, fermiel, thuzez, vaaesiel, zasviel, harmiel, they being sufficient for practise. make a seal suitable for this hour as before directed& you cannot err. the form of it will be as this is here for the time before mentioned& when it is made, do as you were before directed. then say the conjuration. lemegeton: clavicula salomonis 6 the 5th. hour of every day is called tealeach& the angel ruling it is called sasquiel, he hath 10 chief dukes& 100 lesser dukes& many servants, whereof we shall mention 5 of the chief& 10 of the lessor dukes who hath 5550

tion the names of 5 of greater dukes& 10 of the lesser dukes, who hath 650 chief servants to attend on them in this hour, being sufficient for practise. their names are these (viz) astromiel, charnis, pamorij, damiel, madriel, chromos, menos, brasiel, nesarin, zoijmiel, trubas, zarmiel, lameson, zasnoz, janediel& when you have a desire to make an experiment in this hour, make a seal as aforesaid, the form of this for an example& when it is made, lay it on the table as aforesaid and then say the conjuration. the 10th. hour in any day is called lamathon& the angel ruling it is called oriel, who hath many dukes& servants divided into orders which contains 5600 spirits, whereof we shall mention 5 of the chief dukes& 10 of the next lesser lemegeton: clavicula salomonis 8 dukes, who hath 1100 se

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

please god. and you must not be fearful, but speak humbly, saying: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat f

MEANING OF MASONRY

shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not ma

greece, italy, amongst the hebrews, amongst mahommedans and amongst christians; even among uncivilized african races they are to be found. all the great teachers of humanity, socrates, plato, pythagoras, moses, aristotle, virgil, the author of the homeric poems, and the great greek tragedians, along with st. john, st. paul and innumerable other great names--were initiates of the sacred mysteries. the form of the teaching co mmunicated has varied considerably from age to age; it has been expressed under different veils; but since the ultimate truth the mysteries aim at teaching is always one and the same, there has always been taught, and can only be taught, one and the same doctrine. what that doctrine was, and still is, we will consider presently so far as we are able to speak of it, and

form a cross; and that" way" is involved in the scrupulous performance of all that we know those working tools signify. by perfecting his conduct, by struggles against his own natural propensities, the candidate is working the rough ashlar of his own nature into the perfect cube, and i would ask you to observe also that the cube itself contains a secret, for unfolded, it itself denotes and takes the form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion below. this is equivalent to the rite of confirmation in the christian churches. it denotes" the progress we have made in the science" or in other words it indicates that the higher nature of the man, symbolized by the trinity

typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and harmonized his triple nature of body, soul and spirit, he also wears, on attaining mastership, the triple tau; which comprises the form of a level, but is also the hebrew form of the cross; the three crosses upon the apron thus corresponding with the three crosses of calvary. to sum up the import of the teaching of the three degrees, it is clear, therefore, that from grade to grade the candidate is being led from an old to an entirely new quality of life. he begins his masonic career as the natural man; he ends it by beco

im to understand our own doctrine; we can scarcely claim to have been regularly initiated, passed and raised in the higher sense of those expressions, whatever ceremonies we have formally passed through" the letter killeth, the spirit giveth life" let us enquire what the spirit of this puzzle-language is. the method of all great religious and initiatory systems has been to teach their doctrine in the form of myth, legend or allegory. as our first tracing-board lecture says" the philosophers, unwilling to expose their mysteries to vulgar eyes, meaning concealed their tenets and principles of philosophy under hieroglyphical figures" and our traditional history is one of these hieroglyphical figures. now the literally-minded never see behind the letter of the allegory. the truly initiated min

MICHAEL FORD A RITE OF THE WEREWOLF

4. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered

ry, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh18 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full o

the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red 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 connectio

ased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development f

MICHAEL FORD BOOK OF CAIN

ent from azazel while lucifer was fire and air in spirit, belial was of earth and found this place comfortable and familiar. belial said unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, and dreams would be his fluid waking within worlds. many others rose up and joined with my father, who is the brightest of them all. he was fire and his

any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry u

MICHAEL FORD WITCHMOON

t you would have been happier not knowing. you may even find a way through the darkside labyrinth to an effective mastery of the mysteries of darkness and daemonic psychology and parapsychology. many have tried, most have failed. do not even think about proceeding unless you have already equipped yourself with a very robust and versatile sense of humor. take a flight recorder with you, if only in the form of a fire proof diary, so that others may learn from your mistakes. chaos proved to be a playful and rewarding lover who, despite being capricious, was never spiteful. hail eros! darkness promises much but does not always deliver. beware of the pale hecate. create your gods with care, for they will reform you in their own image. peter j. carroll, 1999 5 5 preface during the past several y

ny, the neuntoter was recognized as being a severe carrier of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to

r and the coven maleficia derived inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably normal life. in the night however this vampire would physically enter sleep and its spirit would rise as what was called varcolaci. the undead spirit is able to rise towards the night sky, in the form of a small dragon or wolf with many heads, to drink blood from the moon. the varcolaci are also able to haunt villages and drain astral life force and blood from the sleeping. the varcolaci vampire is quite powerful on the astral plane, being able to haunt the night in many forms, depending on the primal urge and desire. further explanations and developments of this form are discussed in

proceed with caution. when i began focusing on the archetypes and symbols of vampirism i began drawing connections to the system of shape shifting according to the nature of the vampire presented. for example, a tale of female vampires would give them the astral form of a cat, an owl or raven. many male vampires would take the astral assumption of a wolf or bat. it was said that vampires may take the form of mist or fog, this connection obviously comes from the ability to assume a mist form on the astral plane. if certain points of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and mind set. through the past 600 years of vampiri

; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm's everlasting hunger for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to assume the form of the wold during astral projection. the transformation on the astral plane permits intensely surreal experiences. the hunt in the dead of night is one of the most significant of htese experiences. details on lycanthropic transformation are given later in this book. the wolf girdle would often give the individual the power to alter his/her form into a beast. this method, which would requ

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

oughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (madame helena blavatsky, the secret doctrine) speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the com-ing of the children of shadows. out of the great deep were they called by the wisdom of theearth-manin the form of man they moved amongst us, but only to sight were they as men. serpent-headed when the glamour was liftedcrept they into councils, taking form that were likeunto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling oermanto destroy man and rule in his place (emerald tablets of thoth the atlantean) some of the biggest men in the united states, in the field

on to believe that the present generation has passed through the gaseous prolongation of acomets tail, and that hundreds of human beings lost their lives, somewhat as they perished in the age offire and gravel, burned up and poisoned by its exhalations (p. 408) at last an evil one, denominated ahriman, corrupted the world. after having dared to visit heaven he descended upon the earth and assumed the form of a serpent (from zend avesta)the norse legendsy et, before all things, there existed what we call muspelheim. it is a world luminous, glowing, not to bedwelt in by strangers, and situate at the end of the earth. surtur holds his empire there. in his hand thereshines a flaming sword.muspel muspel is the lands of the south. connects with tolkiens numenor, with arcadia and ultima thule.vir

symbolism of the seven serpents,usually cobras, are also on masonic aprons or certain systems in the buddhist ruins of cambodia(ankhor) and ceylon. the great temple-builders of the famous ankhor wat were considered to be thesemi-divine khmers. the avenue leading to the temple is lined with the seven-headed naga. and evenin mexico, we find the naga which becomes nagal. in china, the naga is given the form of thedragon and has a direct association with the emperor and is known as the son of heaven. while inegypt the same association is termed king-initiate. the chinese are even said to have originated withthe serpent demi-gods and even to speak their language, naga-krita. for a place that has no serpents,tibet, they are still known in a symbolic sense and are called lu (naga. nagarjuna call

gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they sometimes appear in the form of snakes, or as half snakes and half humans with elaborate jeweledatlantis, alien visitation, and genetic manipulation307 appendix e: dragons and serpents crowns. they are believed to be infinitely wealthy and to owe their present form to a previous life ofunethical generosity [comment: this is called bhogonmukhi-sukrti, or pious activities that bestowmaterial opulence. they are of godle

hoped to kill and suddenly became very ill. as he lay dying, he relatedto his kin the incident with the stag, regretting he had shot it and mumbling he should have known bet-ter, seeing such an unusual object as a golden stirrup between its antlers. he died that very night and hisfamily concluded he was the victim of a revengeful sa-dag to whom either the stag belonged to or ofwhich he had taken the form.incense and vase-offering rituals, which were routinely performed by the tibetan government and alsoby private individuals and lamas were not only meant as a remedy in case of drought or other calami-ties, but also as a regular preventive measure to bring about positive conditions. non-human creatureswere known for their liking of fragrant smells, and the tradition of sang-so, which was o

MICHAEL W FORD THE VAMPIRE GATE

cise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which

t, you hear the sheep sound this off. yet they always fall into the possibility which they strive for failure. tiamat it all starts with the acknowledgement that you are alone and have the potential for self-deification (godhood. tiamat is the first power of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adversary, she is the night and the abyss. tiamat can give life and create what she wishes, much like ahriman created the archdaevas to counter creation. tiamat was a sorceress, a powe

forms- hag sexual desire the hag inspires nightmares and the vampire who projects in this form causes terror in the victim which spills out astral energy, the hag then drains this energy before releasing and flying out. think about your flesh wrinkling, graying in color, eyes burning black. wolf or werewolf-intense sexual desire and lust or aggression. lycanthropy is aggression and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of an individual who desires the power of night

raise. the astral body is in direct control of the consciousness, the mind itself. the element of air is attributed to lucifer (samael) and lilith, the spirit of night and vampires. recite quietly with a candle for working: lilith, satrina, abyzou and all of thy names, mother of night and vampiric hunger, bless my spirit with the gift of flight. lilith, mother of air spirits, i shall go forth in the form of my choosing to drink of the life in the night as you grow more adept with astral projection you will be able to rise from the flesh and take the form you wish. as a luciferian or spirit of lilith, you may wish to take demonic forms if you wish to crawl on the roof of the one in which you will drink from, you may wish to have insect legs. if you have a favorite totem animal, it may be a

strength and gift of each draconian power, their fire surging in your consciousness. so it is done and the ritual is complete. 67 the ritual of fearsome rays the astral body of the beast as previously mentioned, the vampyre magickian who wants to drain astral energy to the highest effect should consider doing so in a seductive or terrifying aspect. if it is terrifying, one should consider taking the form as a beast/demonic figure from the traditional demonic descriptions of mythology. if going forth to drink from another, the ritual of fearsome rays will align your mind set with tiamat the dragon mother of vampires. have a mirror in front of your altar, which you can glare into. you will also want to have the sigil of varcolaci- astwihad above it or somehow attached to it, symbolizing the

MICHAEL WYNN THE SOUL TRAVELERS

e "truth" is nothing more than a prom-night, popularity contest to this unworthy breed! i will not waste words here. chapter 1-the great name game the collective hallucination [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed down to subsequent generations in the form of songs and folklore. other civilizations managed to record these tales in writing, forming the many religions and mythologies that we know--michael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superst

te that this tale of a chosen one who travels with 12 guys predates the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande people, symbols of resurrection. the most high god brought faro back to life, and sent him to earth in human form aboard an ark. the ark, which landed on mount kouroula, was of coarse loaded with a small group

isobedient and disorderly, and viracocha destroyed this race of giants with a massive flood. the hindu tradition of india, like countless others, often describes gods as taking human form and incarnating on earth. the many incarnations of vishnu upon the earth are certainly modeled after, and considered to be, a savior figure. the first incarnation of the benevolent god vishnu arrived to earth in the form of a fish, and warned a man named manu of a coming flood. the fish informed manu to build a massive ark which, needless to say, saved manu s life--michael wynn's "the soul travelers" 7 in the aztec mythologies of mexico, only 2 humans survive a massive flood. coxcoxtli and his wife xochiquetzal survive the great inundation in a boat they were told to construct prior to the flood. after th

life to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of a serpent were they expelled from heden. in greek mythology, the garden of hesperides was a land to the far west of the globe, where golden apples of immortality grew. in the mayan popol vu, the first men lived in a paradise and were able to see far. this meant that humans could see extremely distant things as if they were near. this ability was stripped from those men, and their subse

or is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning there are 10 gods who are all associated with the single god vishnu. this model could amount to a rather confusing situation if the hindus weren t aware of the multiplicity of their gods. so, not only will one find correspondences between gods in separate mythologies, but correspondences between the gods of a sin

MICHAEL W FORD NOX UMBRA

he interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep the vampyre shade of the self would feed from the body in the death posture. requirements a human skull which would have the tap detached (available from medical supply companies, this will be t

f fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the binding of earth i summon now those guardians of the path whom are the initiators of death and rebirth- ahriman, shadow form. daemon and sorcerer- i call you, forth to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bless me with reawakening (imagine the demon-goddes lilith come forth in sinister manner,forming both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow kn

both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born of witch blood, and hold the secrets of the grave i am v

an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. dress in vestments of the moon of the color of the red serpent, a blood red robe and a mask of the dead (in the form of a skull, the bare mysteries which time does not hide nor tell. the human skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre q

aller, your flesh underneath the fur is corpse -gray .you stand on two legs, the in-between form of a human- wolf. feel this form, mold your shadow into this shape, that in the dreaming hours when you desire, you may take this form and go forth unto the plane of the ghost roads "i walk in the twilight, i am the beast noble and strong, in this the wolfs skin i am shadow and darknes! am as ahriman, the form of the abyss! moyset, herren come forth unto my being, for we are as one "sah umpesha zrazza masehaka hekas" so it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twil

MOODY RAYMOND A LIFE AFTER LIFE

, that he had been dead-not just once but on two occasions, about ten minutes apart-and that he had given a most fantastic account of what happened to him while he was "dead" i later hear. him relate his story to a small group of interested students. at the time, i was most impressed, but since i had little background from which to judge; such experiences, i "filed it away" both in my mind and in the form of a tape recording of his talk. some years later, after i had received my ph.d. in philosophy, i was teaching in a university in eastern north carolina. in one course i had m y students read plato's phaedo, a work in which immortality is among the subjects discussed. in my lectures i had been emphasizing the other doctrines which plato presents there and had not focused upon the discussi

well, all through this, as i watched them trying to start my breathing again, i kept thinking "i don't want them to use that body as a cadaver" i have heard two other persons express exactly this same concern when they found themselves out of their bodies. interestingly enough, both of them were also in the medical profession- one a physician, the other a nurse. in another case, this concern took the form of regret. a man's heart stopped beating following a fall in which his body was badly mangled, and he recalls, at one time-now, i know i was lying on the bed there- but i could actually see the bed and the doctor working on me. i couldn't understand it, but i looked at my own body lying there on the bed. and i felt real bad when i looked at my body and saw how badly it was messed up. seve

tor from someplace else. it was like all relations were cut. i know-it was like there was no love or anything. everything was just so-technical. i don't understand, really. the dying person's feelings of loneliness are soon dispelled, however, as he gets deeper into his near death experience. for, at some point, others come to him to give him aid in the transition he is undergoing. these may take the form of other spirits, often those of deceased relatives or friends the individual had known while he was alive. in a greater number of instances, among those i interviewed, a spiritual being of a much different character appears. in the next few sections we will look at such encounters- meeting others quite a few have told me that at some point while they were dying-sometimes early in the exp

stal clear light, an illuminating white light. it was beautiful and so bright, so radiant, but it didn't hurt my eyes. it's not any kind of light you can describe on earth. i didn't actually see a person in this light, and yet it has a special identity, it definitely does. it is a light of perfect understanding and perfect love. the thought came to my mind "lovest thou me" this was not exactly in the form of a question, but i guess the connotation of what the light said was "if you do love me, go back and complete what you began in your life" and all during this time, i felt as though i were surrounded by an overwhelming love and compassion (3) i knew i was dying and that there was nothing i could do about it, because no one could hear me. i was out of my body, there's no doubt about it, b

, regardless of whether or not the being of light appears; and regardless of whether it occurs in the course of an actual "death" or only during a close brush with death. after all this banging and going through this long, dark place, all of my childhood thoughts, my whole entire life was there at the end of is tunnel, just flashing in front of me. it was not exactly in terms of pictures, more in the form of thought, i guess. i can't exactly describe it to you, but it was just all there. it was just all there once, i mean, not one thing at a time, blinking of and on, but it was everything, everything at the time. i thought about my mother, about things that i had done wrong. after i could see the mean little things i did as a child, and thought about my mother and father, i wished that i h

MORALS AND DOGMA

d in the nature of man and in the nature of the universe, because it is in the nature of the infinite god. no wrong is really successful. the gain of injustice is a loss; its pleasure, suffering. iniquity often seems to prosper, but its success is its defeat and shame. if its consequences pass by the doer, they fall upon and crush his children. it is a philosophical, physical, and moral truth, in the form of a threat, that god visits the iniquity of the fathers upon the children, to the third and fourth generation of those who violate his laws. after a long while, the day of reckoning always comes, to nation as to individual; and always the knave deceives himself, and proves a failure. hypocrisy is the homage that vice and wrong pay to virtue and justice. it is satan attempting to clothe h

iver pison compasses the land of _gold_ or _light; and the river gihon the land of _ethiopia_ or _darkness. what light _is, we no more know than the ancients did. according to the modern hypothesis, it is _not_ composed of luminous particles shot out from the sun with immense velocity; but that body only impresses, on the ether which fills all space, a powerful vibratory movement that extends, in the form of luminous waves, beyond the most distant planets, supplying them with light and heat. to the ancients, it was an outflowing from the deity. to us, as to them, it is the apt symbol of truth and knowledge. to us, also, the upward journey of the soul through the spheres is symbolical; but we are as little informed as they whence the soul comes, where it has its origin, and whither it goes

, the festal day of the invincible sun. under this title, hercules, har-_acles, was worshipped at tsur. thus, while the temple was being erected, the death and resurrection of a sun-god was annually represented at tsur, by solomon's ally, at the winter solstice, by the pyre of mal-karth, the tsurian haracles. aroeris or har-_oeris, the elder horus, is from the same old root that in the hebrew has the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus was the point in a circle; of the elder, a pair of eyes; and the festival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of

seed be found not to have been sown in vain. what if the truth should have to lie dormant as long before germinating as the wheat in the egyptian mummy? speak it, nevertheless, again and again, and let it take its chance! the rose of jericho grows in the sandy deserts of arabia and on the syrian housetops. scarcely six inches high, it loses its leaves after the flowering season, and dries up into the form of a ball. then it is uprooted by the winds, and carried, blown, or tossed across the desert, into the sea. there, feeling the contact of the water, it unfolds itself, expands its branches, and expels its seeds from their seed-vessels. these, when saturated with water, are carried by the tide and laid on the sea-shore. many are lost, as many individual lives of men are useless. but many a

ompared with an infinity of units. in the world of creation, which is that of second causes [the kabalistic world briah, the autocracy of the first principle is complete, but we conceive of it only as the cause of the second causes. here it is manifested by the binary, and is the creative principle passive. finally: in the third world, yezirah, or of formation, it is revealed in the perfect form, the form of forms, the world, the supreme beauty and excellence, the created perfection. thus the principle is at once the first, the second, and the third, since it is all in all, the centre and cause of all. it is not _the genius of plato_ that we here admire. we recognize only _the exact knowledge of the initiate. the great apostle saint john did not borrow from the philosophy of plato the open

MOTTA MARCELO THE COMMENTARIES OF AL

seems as if this great division, which has wrought such appalling havoc upon earth, was originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuit and hadit, these being themselves conceived as complementary, as two equivalent to naught "divided for love's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit spiritus, breath, or air in the shape of a dove (simple-minded readers must not think for one moment that a. c. is here "admitting the historical existence of the virgin mary; on the contrary, he is obviously putting her on the same footing with europa, semele and others. the virgin birth, l

spiritus, breath, or air in the shape of a dove (simple-minded readers must not think for one moment that a. c. is here "admitting the historical existence of the virgin mary; on the contrary, he is obviously putting her on the same footing with europa, semele and others. the virgin birth, like the dying god, is a much older myth than christianity; and the virgin was usually seeded by a god under the form of a beast. far from being original, christian theology is a pot-pourri of stolen goods) but the "small person" of hindu mysticism, the dwarf insane, yet crafty, of many legends in many lands,is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown unaccountable, the silent spirit, blowing "whither it listeth, but

that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught 'the wages of sin is death; for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's etymological dictionary) is connected with root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the f

us suppose that some soul, having penetrated thus far, should discover in its "name" that it is a son truly begotten by the spirit of being upon the body of form, and that it has power to understand itself and its father, with all that such heirship implies. suppose further that it be come to puberty, will it not be impelled to assert itself as its father's son? will it not shake itself free from the form that bore and nourished and trained it, and turn from its brothers and sisters and playmates? will it not glow and ache with the impulse to be utterly itself, and find a form fit to impress with its image, even as did its father aforetime? if such a soul be indeed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget his family in the fervour of

elf-slain, or rise in incorruption self-renewed, immortal and identical, fulfilling himself wholly in and by her, splashing all space with sparkling stars his sons and daughters, each star an image of his won infinity made manifest, mood after mood, by her magick to mould him when his passion makes molten her metal. thus then must every artist work. first, he must find himself. next, he must find the form that is fitten to express himself next, he must love that form, as a form, adoring it, understanding it, and mastering it, with most minute attention, until it (as it seems) adapts itself to him with eager elasticity, and answers accurately and aptly, with the unconscious automatism of an organ perfected by evolution, to his most subtlest suggestion, to his most giant gesture. next, he mu

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

here which immortals alone could breathe. then followed aer (air, which was in close proximity to gaa, and represented, as its name implies, the grosser atmosphere surrounding the earth which mortals could freely breathe, and without which they would perish. aether and aer were separated from each other by divinities called nephelae. these were their restless and wandering sisters, who existed in the form of clouds, ever [13]floating between aether and aer. gaa also produced the mountains, and pontus (the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking co

f in his true form as king of heaven the splendour of his glory would cause instant destruction to mortals. the mortal consorts of zeus have been such a favourite theme with poets, painters, and sculptors, that it is necessary to give some account of their individual history. those best known are antiope, leda, europa, callisto, alcmene, semele, io, and danae. antiope, to whom zeus appeared under the form of a satyr, was the daughter of nicteus, king of thebes. to escape the anger of her father she fled to sicyon, where king epopeus, enraptured with her wonderful beauty, made her his wife without asking her father's consent. this so enraged nicteus that he declared war against epopeus, in order to compel him to restore antiope. at his death, which took place before he could succeed in his

e lyre, given to him by hermes, and the huge stones began to move, and obediently fitted themselves together. the punishment of dirce at the hands of amphion and zethus forms the subject of the world-renowned marble group in the museum at naples, known by the name of the farnese bull. in sculpture amphion is always represented with a lyre; zethus with a club. leda, whose affections zeus won under the form of a swan, was the daughter of thestius, king of atolia. her twin-sons, castor and (polydeuces or) pollux,[15] were [34]renowned for their tender attachment to each other. they were also famous for their physical accomplishments, castor being the most expert charioteer of his day, and pollux the first of pugilists. their names appear both among the hunters of the calydonian boar-hunt and

damanthus. minos, who became king of crete, was celebrated for his justice and moderation, and after death he was created one of the judges of the lower world, which office he held in conjunction with his brothers [35] callisto, the daughter of lycaon, king of arcadia, was a huntress in the train of artemis, devoted to the pleasures of the chase, who had made a vow never to marry; but zeus, under the form of the huntress-goddess, succeeded in obtaining her affections. hera, being extremely jealous of her, changed her into a bear, and caused artemis (who failed to recognize her attendant under this form) to hunt her in the chase, and put an end to her existence. after her death she was placed by zeus among the stars as a constellation, under the name of arctos, or the bear. alcmene, the dau

cessantly, and she wandered all over the world in hopes of escaping from her tormentor. at length she reached egypt, where she found rest and freedom from the persecutions of her enemy. on the banks of the nile she resumed her original form and gave birth to a son called page 36 epaphus, who afterwards became king of egypt, and built the famous city of memphis. danae..zeus appeared to danae under the form of a shower of gold (further details concerning her will be found in the legend of perseus) the greeks supposed that the divine ruler of the universe occasionally assumed a human form, and descended from his celestial abode, in order to visit mankind and observe their proceedings, his aim being generally either to punish the guilty, or to reward the deserving. on one occasion zeus, accomp

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

remained in the west following invasions and survived in the east as institutions discovered by the crusaders at the end of the eleventh century. 2. the ecclesiastical associations of builders formed by the bishops of the early middle ages, especially the benedictines, the cistercians, and the templars. 3. trade-based freemasonry, which was born under the aegis of these associations and followed the form of lay brotherhoods or guilds. the history of freemasonry and its origins will form the first part of this book. in the second part, we will study the evolution of the professional organization; its purposes, both operational and speculative; its initiatory and spiritualist nature; its gradual transformation from an organization of those who worked in the art of building to those who enga

estern empire collapsed under repeated waves of invasion? the fate of roman institutions varied by region. obviously, they survived in those countries that were not occupied by conquering forces, which is how, in those parts of italy that remained "roman (those transferred to the protection of the eastern empire and byzantium notably ravenna, rome, and venice) the collegia continued to develop in the form of scholoe or scuole (schools. in the region of gaul, roman influence continued to be strongly felt in the kingdoms of the visigoths and the burgundians. they managed to survive to a much lesser extent in the kingdom of the franks. in great britain, it does not appear that roman institutions survived the invasions of the picts, the angles, and the saxons. we will now look more closely at

iosis for which we would search in vain to find an equivalent in other societies" islam opened for christians numerous doors toward social understanding and harmony. on the muslim side, the principle artisans of this action were the ismaili sects, particularly the karmates and the assassins. the ismaliens were a bough of the shiite branch of islam. karmate propaganda, born from ismailism, took on the form of a large reform movement that was both social and religious in scope. from the ninth to eleventh centuries, this movement shook the muslim world, including syria, persia, india, and especially egypt, where it led to the installation of the fatimid dynasty. it was in egypt that a command center for the majority of ismailian sects, the dit ul hikmat, was founded. in the social sphere, kar

the first templar establishment was slightly more to the north, at the site of the napoleon barracks (j. hillairet, evocation du vieux paris, 134, an opinion he borrowed from rochegude and dumolin, 71 and 150. for more on this topic, see also c. piton, la cite (1911, 105-76+ probst-biraben (les mysteres des templiers, 165-67) sees in "these noble lords of the temple" a survival of the templars in the form of a third order, whereas they were simply the knights hospitallers. the templars and the parisian builders 131 templars increased rapidly. the 1632 list made by the grand prior of malta showing the definitive status of the censive district of the former templar commandery notably indicates these holdings "rue frognier l'asnier; rue gamier sur l'eau (grenier sur l'eau; rue des barres or b

cies, such as the old temple, near saint gervais. elsewhere, in fact, the necessity of police and the maintenance of public order strictly prohibited the overlapping of authority. nonetheless, the singular legal system instituted by the templars during the twelfth and thirteenth centuries survived inside the enclos until the revolution; throughout the rest of the former commandery, it survived in the form of traditions. to be absolutely thorough and give this demonstration all its conclusive value, it is important not only to establish, as we have done here, the bonds that existed between the templars and craftsmen builders, it is also necessary to demonstrate that there are no profound traces of masons and carpenters having settled outside the boundaries of the temple's former jurisdictio

NECRONOMICON ALAZIF

irst is gomory, who appeareth like a camel with a crown of gold upon his head. he commandeth twenty-six legions of infernal spirits and giveth the knowledge of all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a

ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of herbs, stones, make ye invisible and restore sight which is lost. the eleventh spirit is gamor, and when he appeareth like a man can marvellously enform ye of how to win favours of great persons and can drive away any spirit that guardeth over treasure. twelfth is umbra, he appeareth like a giant; he can convey money from place to place i

hich is lost. the eleventh spirit is gamor, and when he appeareth like a man can marvellously enform ye of how to win favours of great persons and can drive away any spirit that guardeth over treasure. twelfth is umbra, he appeareth like a giant; he can convey money from place to place if thou bid him and bestow the love of any woman that thou desirest. the thirteenth spirit is anaboth who taketh the form of a yellow toad. he hath the power to make thee marvellous cunning in nigromancy, he can drive away any devil that would hinder ye and tell of strange and hidden things* when thou wouldst call up ye globes thou must first make upon the earth this sign: al azif page 13 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and evoke of them thus: ezphares, olyaram

ONYX TABLET OF SET

e never been given the opportunity to (re)affirm to all concerned that i was a master of the temple. isn't it imperative, even vital, that we remember this "green light" theory, and apply it anew? in looking again at ipsissimus lewis' paper, i believe i've found support for my argument "what if recognized third degrees cannot or have not met those criteria set above? well, we hope for the best in the form of their being able to grow into the degree, a thing they will have to do in any event and regardless of the scale used for assessment if that momentous move of recognition is performed" one item of the iii priesthood issue that i find myself sometimes mildly- other times moderately- questioning is that of the event itself. i question that the priesthood is not part of the "normal" course

nity of the iii into the human organization called the temple ofs et. after the ordination it is the responsibility of other priests to help the new priest in learning the ropes- and it is the job of the new priest to make friends and find mentors in the plain of onyx. the function of the priesthood is to expand the activity of set on earth. the temple arrived in a perfect form on june 21, x- but the form was encoded. it is the job of each and every iii to remember that form as part of the preexisting wisdom you have as a child of set. such wisdom doesn't come from setting around and knotting up your brow and hoping you'll figure it all out. it comes from enactment. it comes taking the plunge into areas that are most set-like. these include expanding your boundaries, and causing others to

in, etc. the nature of the shock is unique to the person. it does however knock them off the path of life they were following. many people don't have this occur; they are not marked to be initiates, but the allies of initiates. most people never recover from this shock. they fall deeply asleep; their only magical function is to have children and pass along such daemonic material they may have in the form of family spirits and so forth. the initiate, however, does not fall completely asleep. the third stage is daydreaming. the initiate begins a regression into a fantasy world while they rebuild their life. driven by desires awakened above, they seek out those things that are resonant with those desires. they dabble in occultism, play at alternative life-styles, and generally restructure th

est publishes a bulletin called hieroglyphs [the title may change with different high priests] this is not designed to be a contributor-organ like the scroll, but is rather to disseminate current information of concern to the priesthood as a whole. hieroglyphs appears irregularly as dictated by events. permanent priesthood information will not be disseminated via hieroglyphs, but rather will take the form of additions to the onyx tablet. hieroglyphs issues should not be photocopied for non-members of the priesthood, but priests and priestesses may quote or extract from it for i*/ii* setians or non-members as they may think appropriate. unless indicated otherwise, policy guidance contained in hieroglyphs is to be considered official from the office of the high priest under by-law #5.01. the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is merely a trick of ahura mazda s to limit the power of ahriman. at the end

o destroy them with a flood. the biblical story of the deluge is one of many such accounts, and owes much to the sumerian/babylonian account in the epic of gilgamesh, in which the noah figure is named utnapishtim (see p. 19. the ancient greeks told how zeus tried to destroy mankind with a flood, but prometheus (see p. 24) warned deucalion and pyrrha. manu was saved from the hindu deluge vishnu in the form his fish avatar, matsya (see p. 110. flood myths can be found in peru and in china, among the australian aboriginals and in many native american cultures, including the mandan myth of lone man (see p. 94. even in the 19th century, folklorists could still collect in serbia a cycle of slavonic myths about the great flood from which the sole survivor kranyatz was preserved by the trickster g

apart. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of o

t manu, the sky goddess, nut (see p. 13, swallowed it, whereupon the sun god journeyed perilously through a netherworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would cut off the snake s head before being born once again in the east at dawn from nut, the universal mother. he would then rise and travel across the sky until the following twilight, when apophis would be lying in wait once more. if apophis were ever to vanquish re, the sun would not rise. this daily cycle of death and rebirth came to symbolize the life cycle of humankind, w

ory explains the annual death and rebirth inherent in nature s cycle when persephone is away, demeter is too sad to fulfill her duties, but when she returns, demeter works with renewed vigor. the myths of persephone are complex because in their inner meanings they go to the heart of ancient greek religion. in one version of her story, zeus himself falls in love with her, and seduces her by taking the form of a snake and enveloping her in his coils the resulting child is dionysus (bacchus. in the more common version, she is abducted by hades but a hades who reveals many features of dionysus in his archaic role as lord of the underworld (see p. 59. hades and persephone hades was sometimes called pluto, which derives from the greek word for riches. the recipent of buried treasure, he was, the

PHOSPHORUS

stances 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 (original recordings) may submit copies (do not send originals unless for talismanic purposes) to the magistra or magister of the coven. find a medium suitable that may present your obtainment through the cunning arte. in summary, you must be able to described and positively present the following structure of the grade, thus embodying the elements

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ion, which places all masons and all rites under the level of equality among themselves. we learn, in the meanwhile, that in contempt of these wise principles, and despite the general prescriptions of the law, masons present themselves in the lodge, and at different masonic reunions, decorated with jewels and cordons not authorized, and which have no claim to be authorized: that some lodges,under the form ofmasonic rewards, distribute jewels that bear the greatest possible resemblance to the decorations of the civil order; and that,while the wearing of the apron, the symbol of labour, is more and more disused, insignia not recognized by the laws ofmasonry are every day more and more multiplied: that brethren,masons originally of the rite of memphis, whom the grand orient has admitted into

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

d, until all its power to spring is used up. no matter how many times it springs back, its ability to spring is not reduced. furthermore, the rubber band possesses this heyulie to spring back, at all times, even when it is not stretched taut. even when it is simply resting in the cabinet drawer, it still possesses the ability to spring back, and yet, there is no spring in the rubber-band, even in the form of potential energy. this is similar to the power of speech, which is also a heyulie ability. as much as a person may speak, it does not at all reduce his ability to speak. it is not that a person is born with the potential for five million words and that, as he speaks, he depletes his power of speech, until he runs out of words and becomes mute. rather, his ability to speak is infinite

ssion of the architect s imagination (a further example of an impression which includes the entire light, but in a way of greater concealment, is the analogy of a person who gestures a sign with his fingers, like the v for victory. this gesture is very meaningful to all who understand its symbolism, especially during times of adversity, but by itself it is nothing more than two fingers held up in the form of a v. it has no real co-relation to the concept being conveyed. nonetheless, when this gesture was popularized by sir winston churchill during the second world war, it became a source of great hope and encouragement to millions of people throughout the world. this is similar to the analogy of someone who ties a string around his finger as a reminder of something. this little string migh

nermost is the primal desire. this is called adam d yosher (the upright man, because it operates as a human being (who stands upright) would. adam kadmon primal man (ratzon l ratzon) as stated above, from the desire for actualization of the igullim (malchut of igullim, which is the last circle of the sefirot of igullim (circles, comes about the "desire for the desire (ratzon l ratzon, which is in the form of an upright man (adam d yosher. this upright man is called adam kadmon (primal man. once a person s primal desire comes to the final primal desire to bring it into actuality, he formulates a ratzon l ratzon (desire for a desire, which is a new desire based on how the primal desire will relate out, to others. this secondary desire may be seen as "self-perception. this is how he perceives

ge of, and will become completely drained, both monetarily and emotionally. such a person might then swing to the opposite extreme, becoming overly suspicious of others, excessively callous of their needs and extremely unkind. this approach too, will eventually break down, when people begin disliking and avoiding him because of his mean spirit. the above principle applies when the desire comes in the form of an essential point, in which the intellect and emotions are "slaves" that are "driven" to fulfill it in an absolute manner in which there are no compromises. this may be compared to the uncompromising fanaticism of a moslem fundamentalist terrorist who is hell bent on pushing his agenda no matter what the outcome. this level of tohu is called nekudah (point. besides the nekudah (point)

ted action. for example, the ability to limit the power of movement of the hand becomes one with the actual limited movement of the hand. this, then, is the meaning of the statement "he and his organs are one" spiritual form and physical form it is clear that there are two matters to every vessel: form and substance. for example, in an eye, the substance is the physical vessel of the eye, whereas the form is the spiritual power of sight. in a brain, the substance is the physical organ of the brain, whereas the form is the spiritual power to think etc. it is clear that the substance of the eye limits the spiritual form of the eye which is the power of sight. nonetheless, somehow, the substance of the eye is patterned after the spiritual form for sight. because of this it can contain it. it

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

here gthe world of the chariot h because the divine chariot that figures in the vision of ezekiel is identified with this world. the partzufim referred to here are the partzufim of atzilut; the meaning is that abba of atzilut nests in atzilut, while ima of atzilut descends and rests in beriah, and so forth. all this simply means that, although each world possesses its own array of ten sefirot (in the form of their respective partzufim, each world is nonetheless pervaded by an overall consciousness that is an expression of one of the partzufim of atzilut. abba is the partzuf of chochmah, which is the consciousness of bitul( gself-nullification h; a person experiencing a flash of insight is not aware of himself but is rather absorbed totally in the experience of the revelation. this, overall

considered responsible for involuntary emission as well, since dreams are in most cases the way the mind sorts out the thoughts the individual entertained during his waking hours) any seminal emission implies a recipient of the vital seed. normally, this is one fs wife, who inspires or arouses her husband to transmit his creative flow to her; the result of this being holy spiritual offspring (in the form of increased holy energy in the world) and ideally, physical offspring as well. however, evil can also entice or trick a man to transmit his creative flow to it, by deceiving him into thinking that some holy purpose (or some cheap imitation of the exhilaration and excitement of holiness, i.e, ephemeral excitement or fulfillment) will come of this. in this case, the recipient of his vital

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

ycle, the weekly cycle, the monthly cycle, and the yearly cycle, etc. all the changing natures of these times, which occasion the various religious observances associated with them (prayer, shabbat, rosh chodesh, holidays, etc) are caused by the changing states of development and coupling of these partzufim. z feir anpin is the male and nukva is the female; their coupling produces goffspring h in the form of the divine beneficence that grants existence and proper functioning of reality. the more developed and unified they are, the more the world (and all worlds) are in a state of heightened spiritual consciousness and harmonious, productive functioning. the arizal will now discuss the dynamics of the development and relationship of z feir anpin and nukva in the context of history. we will

es of consciousness: fetal-consciousness, nursing-consciousness, and intellectual-consciousness) the six gextremities h are the six sefirot from chesed to yesod, which, as we know, are the raw material out of which the partzuf of z feir anpin is built. its metamorphosis from these six, separate sefirot into a full-fledged partzuf is marked by its acquisition of gbrains, h i.e, mature intellect in the form of the sub-sefirot of chochmah, binah, and da fat. the intellect is what allows for a perspective higher than total self-orientation; it is prepared to acknowledge the existence and value of other beings. 1 genesis 12:1-2. the arizal on parashat lech lecha 58 thus, only when a certain amount of gbrains h has been acquired does a person become fertile. sexual maturity is the indication of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to have some errors. we have corrected all those in the original edition that we could locate, and have subjected this edition to several proof-readings. yet, we know that some will continue to be found. it is our hope that readers will consider this book so important that they will send us notes of such further corrections that we may make in future editions. we have also made some additions in the form of short introductions to some of the sections and as footnotes to the text where we felt clarification was needed. future work. the golden dawn is a complete system of ceremonial magic. within the system may be found the basic technologies of spiritual development and their practical application. future books and tapes in this series will simplify and expand these techniques, including t

in a mystical resurrection, cleansed and purified through him our master, 0 brother of the cross of the rose. like him, 0 adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through; they have been but the purification of the gold. in the alembic of thine heart through the athanor of affliction, seek thou the true stone of the wise" the form of this ritual is beautiful in its simplicity and warrants a brief description. first of all, the candidate is led in, arrayed with insignia and badges and calling himself by his various titles and mottos. but he is warned that not in any vainglorious spirit are the mysteries to be approached, but in simplicity alone. this is the signal for him to be divested of all his ornaments and insi

dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by bringing the dagger point to the centre of the first pentagram. stand with arms outstretched in the form of a cross and say- beformee raphael behindm e gabriel at my right hand michael at my l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of the lines of the pentagram <108> the uses of the pentagram ritual 1. as a form of pra

directed to the ends of the quarter. 2. as a protection against impure magnetism, the banishing ritual can be used to get rid of obsessing or disturbing thoughts. give a mental image to your obsession and imagine it formulated before you. project it out of your aura with the saluting sign of a neophyte, and when it is about three feet away, prevent its return with the sign of silence. now imagine the form in the east before you and do the banishing ritual of the pentagram to disintegrate it, seeing it, in your mind's eye, dissolving on the further side of your ring of flame. 3. it can be used as an exercise in concentration. seated in meditation or lying down, formulate yourself standing up in robes and holding dagger. put your consciousness in this form and go to the east. make yo

ntration. seated in meditation or lying down, formulate yourself standing up in robes and holding dagger. put your consciousness in this form and go to the east. make yourself "feel" there by touching the wall, opening your eyes, stamping on the floor, etc. first knowledge lecture 55 begin the ritual and go round the room mentally vibrating the words and trying to feel them as coming from the form. finish in the east and try to see your results in the astral light, then walk back and stand behind the head of your body and let yourself be reabsorbed (in the introduction, page 106, i have given instructions for the performance of the qabalistic cross. when tracing the pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. the impression should

REGARDIE TALISMANS

air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or paint. the result would be a flashing talisman, that is, the use of complementary colours would result in ocular flashings, as a little experimental work will prove. an earth talisman could be made out of a yellow square of coloured paper, with the writing in purple or mauve, depe

s case, the element is water and, in that particular system, is coloured blue. when the field is charged with this blue colour, the appropriate names on the talisman itself are frequently vibrated, and if the talisman is held in the hand it becomes charged inductively by a strong current of energy. when completed, it should be wrapped in a piece of clean linen or coloured silk, preferably made in the form of a pocket into which it may be slipped. the second method has been briefly described in volume iv of the golden dawn. the student who has gone thus far, and has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration o

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ll; the praise and supplication of mortalman. this by sweet perfume extracted by fire and glowing prayer is wafted by the wingedmessenger 'celestial light' lead on. my pass is 'mil nisi luce (naught but the light).the conductor repairs with theoricus direct from the south to the 4th ancient in the north, crossinghis path when passing from the east to the west, and thereby completing in his travel the form of across. the 4th ancient has three tapers burning in front of him placed in position of a triangle and asmall cross in the centre thereof, representing the divine lux.4th ancient:to me is awarded the impressive duty of explaining the divine essence of fire: the holy andperpetual fire which was under the constant care of the virgin priestesses, whose services of puritywere preserved in t

the ionia of the greeks, the sun is emblematically inharmony and consonance with its creator, in its essence is imaged the father, in its light the word,and in its heat the spirit.the sun, the great centre of the solar system, from which emanates the generative powers of theplanets, gradually reveals its own composition. this wonderful incandescent orb enveloped in manyof our familiar elements in the form of vapour, partially aqueous, and partially glowing gas, nitrogenand hydrogen forming their chief constituent elements. much, although not all, has been revealed ofthe constitution of the sun, its coloured projections surrounding it, and the corona which lies beyondthese prominences. for a full knowledge of all these matters, man must await further revelation ofscience. yet in the "scheme

.r.i, and above that the motto "non nobis, domine, nonnobis, sed tuam da gloriam."during the singing of the following triumphal hymn, which commences the instant the processionenters the hall, gualdi and all present stand with head bowed and arms folded on breast. at themoment the hymn concludes,rituals of the societas rosicrucianis in angliasecond section50 gualdi stretches forth his arms making the form of a cross, and disclosing on his breast a full blownred rose. then with head thrown back and looking upward, says: non nobis, domine, non nobis,sed tuam da gloriam".hymnall hail. the wondrous secret know,ye blest on high, and man below,the "elixir of life" aboveis the "divine creator222s love."then why this struggle here on earth,when soon we222ll hail a second birth,when life eternal wi

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

ing them, whatever the primeval sublimities of the greek poet or the ingenuities of the french critic. the secret book of antique initiation was not unknown to homer, who outlines its plan and chief figures on the shield of achilles, with minute precision. but the gracious homeric fictions replaced too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of

the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in proportion to the contrary affirmation; production is equal to destruction in the movement which preserves life; and there is no point in infinite extension which may not be regarded as the centre of a circle ha

es, because nothing passive can be admitted into the idea of god, considered as the principle of production in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the holy ghost under the form of a woman. woman comes forth from man as nature comes forth from god; so christ himself ascends to heaven and assumes the virgin mother: we speak of the ascension of the saviour, and the assumption of the mother of god. god, considered as father, has nature for his daughter; as son, he has the virgin for his mother and the church for his bride; as holy spirit, he regenerates and fructifi

entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and ha

melancholy and beardless, and did not altogether correspond to my preconceived notion of apollonius. i experienced an abnormally cold sensation, and when i endeavoured to question the phantom i could not articulate a syllable. i therefore placed my hand upon the sign of the pentagram, and pointed the sword at the figure, commanding it mentally to obey and not alarm me, in virtue of the said sign. the form thereupon became vague, and suddenly disappeared. i directed it to return, and presently felt, as it were, a breath close by me; something touched my hand which was holding the sword, and the arm became immediately benumbed as far as the elbow. i divined that the sword displeased the spirit, and i therefore placed it point downwards, close by me, within the circle. the human figure reappe

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

4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a splendid angel, who was saluted by heaven under the name of lucifer. intelligence awakened, and comprehended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen shalt thou be

nner do we see them? as we have already said, it is in the astral light, which transmits them to our brain by the mechanism of the nervous system. on the other hand, all forms are proportional and analogical the triangle of pantacles 23 to the idea which has determined them; they are the natural character, the signature of that idea, as the magi term it, and so soon as the idea is evoked actively the form is realized and bodied forth. schroepffer, the famous illumine of leipzig, terrified all germany with his evocations, and his audacity in magical experiments was so great that his reputation became an insupportable burden. he allowed himself to be carried away by the immense current of hallucinations which he had produced; the visions of the other world disgusted him with this, and he kil

and by the apple of the right eye. therefore i do exorcise thee, creature of air, by pentagrammaton, and in the name tetragrammaton, wherein are firm will and true faith. amen. sela: fiat. so be it. the prayer of the sylphs must be recited next, after tracing their sign in the air with the quill of an eagle. prayer of the sylphs spirit of light, spirit of wisdom, whose breath gives and takes away the form of all things; thou before whom the life of every being is; a shadow which transforms and a vapour which passes away; thou who ascendest upon the clouds and dost fly upon the wings of the wind; thou who breathest forth and the limitless immensities are peopled; thou who drawest in and all which came forth from thee unto thee returneth; endless movement in the eternal stability, be thou bl

surprised by her noble husband, from whom she sought to conceal her good works, in the act of carrying bread to the poor in her apron, told him that she was carrying roses, and it proved on investigation that she had spoken truly; the loaves had changed into roses. this story is a most gracious magical apologue, and signifies that the truly wise man cannot lie, that the word of wisdom determines the form of things, or even their substance independently of their forms. why, for example, should not the noble spouse of st. elizabeth, a good and firm christian like herself, and believing implicitly in the real presence of the saviour in true human body upon an altar where he beheld only a wheaten host, why should he not believe in the real presence of roses in his wife's apron under the appea

secrets of the order. it was more effectual than any oath and silenced religious objections. the name of the templar baphomet, which should be spelt kabalistically backwards, is composed of three abbreviations: tem. ohp. ab, templi omnium hominum pacts abbas, gthe father of the temple of peace of all men h. according to some, the baphomet was a monstrous head, but according to others, a demon in the form of a goat. a sculptured coffer was disinterred recently in the ruins of an old commandery of the temple, and antiquaries observed upon it a baphometic figure, corresponding by its attributes to the goat of mendes and the androgyne of khunrath. it was a bearded figure with a female body, holding the sun in one hand and the moon in the other, attached to chains. now, this virile head is a b

ROBERT KIRK WALKER BETWEEN WORLDS

ter or spiritual sacrifice. thomas may reach the tree of transformation, but when he does so, the poisoned fruit is a deeper aspect of his own aroused fire, the power that has brought him through the underworld. he sees it as part of and in union with the normally modified powers of creation that are expressed in form in the outer or upper world. he is now confronted with force, the powers behind the form, and must therefore attune or offer these to their correct place and mode of operation. this is the queen of elfland. we could say that at this stage (b) the fruit disappears from the tree, as a result of his offer of selflessness. it appears in the lap of the queen, as bread and red wine, which she offers to him, with the suggestion that he may rest at this stage of the journey. the grea

RUBY TABLET OF SET

date: april, xxviii html revision: jan 12, 1998 ce table of contents. the sociobiological view of human nature. aggression as an instinct. human qualities that lead to war. aggression and selfconsciousness. on morality. on patriotism. on the future of mankind two months ago an extraordinary yearlong period in my life began: conscription. on ethical grounds i decided to fulfill my conscription in the form of "civil service" which is the only legal alternative to ordinary military service in finland. on duty, many new and fascinating questions on the nature of the aggressiveness of the human being were brought to my mind, especially those dealing with the sociobiological view, which (though it often consists of rather contradictory doctrines) is held high by such l.h.p.imagery utilizing gro

ook us. however, while discussing these problems, there is one thing to be said at the outset that it is perfectly right and proper to say here. young socrates: what is this? stranger: that when one day we come to give a full exposition of true accuracy in dialectic method, we shall find the need of this postulate concerning the due measure which we have just enunciated. however, the statement in the form we have made it and with the demonstration. adequate for present purposes. which we have given of it, is a very great help to us, or so it seems to me. for it shows that two propositions stand or fall together. the first is that the arts exist; the second is that excess and deficiency are measurable not only relatively but in terms of the realization of a norm or due measure. thus if meas

erally known as interdependence. the sphinx: since the rest of the statesman hinges upon young socrates' blind disregard of these two fallacies, is there a point in our discussing it further? what we have uncovered here is not some relatively unimportant digression. the subsequent structure of the statesman is one of peeling away inadequate manifestations of statesmanship, leaving, theoretically, the form itself at the core. if there is not an agreed-upon form, then the peeling-away process is pointless. the chimaera: to be fair to plato, let us examine his idea of the form of statesmanship. he turns to page #1077. stranger: if you will view the three arts we have spoken of as a group with a common character, you will be bound to see that none of them has turned out to be itself the art of

ould be a mistake to say that he merely attempted to "scale down" this form or that form to a problem solving level, in order to compete with the sophists. a form is not that sort of "thing" it is not an axiom which can be applied to various problems. rather it is a sort of sum-total of identifying characteristics in various phenomena which relate them, as sphinxes and chimaeras are variations of the form "mythical beast" the sphinx: speak for yourself. but we have now reached a point where we can explore the development of forms-theory prior to plato's time. excuse me, plato's point of focus in the continuum. because the forms. and especially the ones that were applicable to statesmanship. weren't all that nebulous. in fact they were the guiding principles of the most ancient civilization

gyptians' own astronomically-based records to approximately 5000 bce. the setian religion played a prominent role in egyptian society throughout its development, to include being the state religion of the xix-xx dynasties of the new empire. it appears to have been eclipsed approximately 1000 bce. thereafter what may be termed the "satanic tradition" survived in successive western civilizations in the form of philosophies and/or god-figures focusing on "awareness and activity beyond the natural order. such range from the prometheus of the hellenes and the lucifer of christianity to the individualistic philosophies of pythagoras, plato, and nietzsche. the romantic movement of the 1800s dramatized the christian devil as a heroic, miltonian symbol, thus setting the stage for the eventual forma

SABBATIC KABALA OF THE CROOKED PATH

ion the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one. the compositions of such deeds are found

SALMANRUSHDIE THESATANICVERSES

ethic he battled so fervently against. dumsday fixed him with a look of pained reproof. it was a hard fate to be an american abroad, and not to suspect why you were so disliked. after the involuntary giggle had escaped saladin's lips, dumsday sank into a sullen, injured drowse, leaving chamcha to his own thoughts. should the inflight movie be thought of as a particularly vile, random mutation of the form, one that would eventually be extinguished by natural selection, or were they the future of the cinema? a future of screwball caper movies eternally starring shelley long and chevy chase was too hideous to contemplate; it was a vision of hell. chamcha was drifting back into sleep when the cabin lights came on; the movie stopped; and the illusion of the cinema was replaced by one of watchi

fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as kings, towards the bliss of no-morereturns _to be born again, first you have to die. chamcha did not bother to protest that in most of the examples gibreel provided in his soliloquies, metamorphosis had not required a death; the new flesh had been entered in

built of solidified fear, the government buildings partly of vainglory and partly of scorn, and the residences of the poor of confusion and material dreams. when you looked through an angel's eyes you saw essences instead of surfaces, you saw the decay of the soul blistering and bubbling on the skins of people in the street, you saw the generosity of certain spirits resting on their shoulders in the form of birds. as he roamed the metamorphosed city he saw bat-winged imps sitting on the corners of buildings made of deceits and glimpsed goblins oozing wormily through the broken tilework of public urinals for men. as once the thirteenth-century german monk richalmus would shut his eyes and instantly see clouds of minuscule demons surrounding every man and woman on earth, dancing like dust-s

gly, to move beyond the idea of gods and leaders and rules, and to perceive that his story was so mixed up with mahound's that some great resolution was necessary. that this resolution would in all probability mean his death neither shocked nor bothered him overmuch; and when musa the grocer grumbled one day about the twelve wives" of the prophet _one rule for him, another for us, baal understood the form his final confrontation with submission would have to take. the girls of the curtain- it was only by convention that they were referred to as "girls, as the eldest was a woman well into her fifties, while the youngest, at fifteen, was more experienced than many fifty-year-olds- had grown fond of this shambling baal, and in point of fact they enjoyed having a eunuch-whowasn't, so that out

how isolated this saladin is; his only willing companion an inebriated and cartographically bosomed stranger, he struggles alone through that partying throng in which all persons appear to be (and are not) one another's friends- while there on london bridge stands farishta, beset by admirers, at the very centre of the crowd; and, next, let us appreciate the effect on chamcha, who loved england in the form of his lost english wife- of the golden, pale and glacial presence by farishta's side of alleluia cone; he snatches a glass from a passing waiter's tray, drinks the wine fast, takes another; and seems to see, in distant allie, the entirety of his loss; and in other ways, as well, gibreel is fast becoming the sum of saladin's defeats- there with him now, at this very moment, is another tra

SAPPHIRE TABLE OF SET MAIN

t which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey i

olicy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images in the pu had become all, and thus these images could be changed at a whim. the danger and the fallacy, as the book of coming forth by night points out, is that the form of anton lavey continued to exist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time

ist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time as setamorphosis makes it possible for the form of the self to exist in the pu [therein to maintain self-identity by the creation of a harwer-like opposite self against which definition is possible. use of the vi prior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessar

een your personal, inner, world and the more general world outside. any examples? this is hard to express. i have mostly put this in a very picturesque language, using my short path visions as an aid. last fall (or so) my inner world was reconfigured. my various initiatory interests suddenly found their place within the initiatory mill that my life is. i obtained a vision of an initiatory mill in the form of the hagalaz rune. this rune has four "horizontal (natural; relating to the objective universe) slots. my current projects fit into these slots: one slot was filled by my runic work, another with the shaman/poem-singer circle, third with beelzebub's workshop, and the final one with my o.tr. work. the vertical axis i sensed had to do with my ammonian work (at this time i was not a member

SAPPHIRE TABLET OF SET

t which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey i

olicy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images in the pu had become all, and thus these images could be changed at a whim. the danger and the fallacy, as the book of coming forth by night points out, is that the form of anton lavey continued to exist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time

ist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time as setamorphosis makes it possible for the form of the self to exist in the pu [therein to maintain self-identity by the creation of a harwer-like opposite self against which definition is possible. use of the vi prior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessar

een your personal, inner, world and the more general world outside. any examples? this is hard to express. i have mostly put this in a very picturesque language, using my short path visions as an aid. last fall (or so) my inner world was reconfigured. my various initiatory interests suddenly found their place within the initiatory mill that my life is. i obtained a vision of an initiatory mill in the form of the hagalaz rune. this rune has four "horizontal (natural; relating to the objective universe) slots. my current projects fit into these slots: one slot was filled by my runic work, another with the shaman/poem-singer circle, third with beelzebub's workshop, and the final one with my o.tr. work. the vertical axis i sensed had to do with my ammonian work (at this time i was not a member

SATANGEL

e it. according to the sibylline oracles uri-el is the angel who on the day of judgement will break the monstrous bars framed of unyielding and unbroken adamant of the brazen gates of hades, and cast them down straightaway. in the prayer of joseph jacob wrestles with a dark angel usually identified as uri-el, and the two merge to become one entity. in the midrash aggada exodus uri-el manifests in the form of a fiery serpent and attacks moses for failing to uphold tradition in the circumcision of his son. uri-el was officially de-sainted in 745 a.d. when a church council, pope zachary, condemned both uri-el and ragu-el as demons in a kind of inquisition of the celestial beings. he was later reinstated. sari-el also known as suri-el, suriy-el, zerachi-el and sarqu-el, his name translates as

he evil angel of the scryer edward kelly, who worked alongside dr. dee to earth the enochian angelic magick. belphegor (assyrian baal-poer, meaning lord of flesh. once a prince of the order of principalities. the patron devil of ingenious inventions and discoveries, and also of marital discord. the demonic ambassador of france, patron demon of paris. keen on partying, belphegor may appear also in the form of an attractive young woman. originally a moabite god of licentiousness. also a phallic deity, he was known as the lord of the opening, a reference to his favoured sacrifice of human sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from th

commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives good familiars. shedim (aramaic. one of four classes of demons, the others being lilin, mazziqin, and ruachin. shuck (anglo-saxon. the east anglian name for the devil in the form of a black dog, who is often seen roaming the countryside and is commonly associated with witchcraft. it is possible that the name has its origins in the war dog of tiw, who was known as the shukr. it appears in other areas of the country under various guises and names, such as the scucca, striker, padfoot, and the barguest of northern england. he is found at boundary lines, bridges, the

witchcraft. it is possible that the name has its origins in the war dog of tiw, who was known as the shukr. it appears in other areas of the country under various guises and names, such as the scucca, striker, padfoot, and the barguest of northern england. he is found at boundary lines, bridges, the crossroads, the sea wall, graveyards, and other places in between. silcharde (honorius. appears in the form of a king. a little bread must be given to him before he will depart. renders men happy and also discovers hidden treasures. sirchade (grimorium verum. a subordinate spirit of lucifer. has power to show thee all kinds of animals, of whatsoever nature they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon

of the sacrifice, the paper should be folded in a new veil of violet silk, to be concealed on the morrow, together with the oblation of the sacrifice and a part of the consecrated host. on the evening of thursday the warlock must rise at midnight and, having sprinkled holy water about the chamber, he must light a taper of yellow wax, which shall have been prepared on the wednesday and pressed in the form of a cross. when it is lighted he shall then begin the office of the dead with great veneration to the living god. he shall recite matins and lauds, but in place of the versicle of the ninth lesson he shall say: deliver us, o lord, from the fear of hell. let not the demons destroy my soul when i shall raise them up from the deep pit, when i shall command them to do my will. may the day be

SATANIC BIBLE

orshipping an entity that a human being invented. therefore, he is worshipping by proxy the man that invented god. is it not more sensible to worship a god that he, himself, has created, in accordance with his own emotional needs- one that best represents the very carnal and physical being that has the idea-power to invent a god in the first place? if man insists on externalizing his true self in the form of "god, then why fear his true self, in fearing "god- why praise his true self in praising "god- why remain externalized from "god" in order to engage in ritual and religious ceremony in his name? man needs ritual and dogma, but no law states that an externalized god is necessary in order to engage in ritual and ceremony performed in a god's name! could it be that when he closes the gap

ught man to make weapons of war, introduced cosmetics baalberith- canaanite lord of the covenant who was later made a devil balaam- hebrew devil of avarice and greed baphomet- worshipped by the templars as symbolic of satan bast- egyptian goddess of pleasure represented by the cat beelzebub (hebrew) lord of the flies, taken from symbolism of the scarab behemoth- hebrew personification of satan in the form of an elephant beherit- syriac name for satan bil- celtic god of hell chemosh- national god of moabites, later a devil cimeries- rides a black horse and rules africa coyote- american indian devil dagon- philistine avenging devil of the sea damballa- voodoo serpent god demogorgon- greek name of the devil, it is said should not be known to mortals diabolus (greek "flowing downwards" dracula

lack-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altar-lady's labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted backwards or interspersed with obscenities. all performed within the confines of a "protective" pentagram drawn on the floow. if the devil appears he is invariably in the form of a rather eager man wearing the head of a black goat upon his shoulders. then follows a potpouri of flagellation, prayer-book burning, cunnilingus, fellatio, and general hindquarters kissing- all done to a background of ribald recitations from the holy bible, and audible expectorations on the cross! if a baby can be slaughtered during the ritual, so much the better; for as everyone know

lic at one time or another of the heresies and heinous acts of the pagans, cathars, bogomils, templars and others who, because of their dualistic philosophies and sometimes satanic logic, had to be eradicated. the stories of unbaptized babies being stolen by satanists for use in the mass were not only effective propoganda measures, but also provided a constant source of revenue for the church, in the form of baptism fees. no christian mother would, upon hearing of these diabolical kidnappings, refrain from getting her child properly baptized, post haste. another facet of man's nature was apparent in the fact that the writer or artist with lewd thoughts could exercise his most obscene predilections in the portrayal of the activities of heretics. the censor who views all pornography so that

emonies has become indelibly marked in history as the "true black mass. when lavoisin was arrested on march 13, 1679 (in the church of our blessed lady of good tidings, incidentally, the die had already been cast. the degraded activities of lavoisin had stifled the majesty of satanism for many years to come. the satanism-for-fun-and-games fad next appeared in england in the middle 18th century in the form of sir francis dashwood's order of the medmanham fanciscans, popularly called the hell-fire club. while eliminating the blood, gore, and baby-fat candles of the previous century's masses, sir francis managed to conduct rituals replete with good dirty fun, and certainly provided a colorful and harmless form of psychodrama for many of the leading lights of the period. an interesting sidelin

SATANIC RITUALS

, and stability return. such is the odyssey of the twentieth century. the acceleration of man's development has reached an epic point of change. the evasive theologies of the immediate past were necessary to sustain the human race while the higher man developed his dreams and materialized his plans, until the frozen sperm of his magical child could be born upon the earth. the child has emerged in the form of satan-the opposite. the cold and hungry of the past produced offspring to till the fields and work the mills. their cold will stop and their hunger shall end, but they will produce fewer children, for the by-product of the magician's frozen seed which has been born upon the earth will perform the tasks of the human offspring of the past. now it is the higher man's role to produce the c

rscht der obelisk und f sst su mit seinen vier klauen nach dem ring des fafnir- f hrer, diese verk rperung kommt, welche uns vergr ssert und schl gt jene, die gegen uns sind. o my brothers, study well the stone with planes unrecognized by those without, for within those glaring facets the hounds await that set the world aflame! be the angles small and still or gargantuan in their roaring outrage, the form is that which we know so well. on the grim, gray shore, the monolith prevails, and clutched within the fourfold talons of the ring which fafnir guards, that shape remains to bring forth that which gives us increase and smites those who would oppose us. oh, schwaches mensch, h re meine warnung, versuche nicht gewaltsam das tor zur zukunft su ffnen. wenige hatten erfolg die schranke zu pass

of the yezidi, but their rites as well the yezidis entered their temples through portals bearing the images of a lion, snake, double sided axe, man, comb, scissors, and mirror. the lion represented strength and dominion; the snake, procreation; the axe, potential for good or harm; the man, the god; and the comb, scissors and mirror represented pride. but greater as a symbol of pride, however, was the form taken by satan in the yezidi liturgy-the peacock. because they could not utter the name of satan (shaitan) for fear of persecution, the name melek taus (peacock king) was used. so great was the risk of outside persecution, that even words that sounded vaguely like the name satan were forbidden. the vestiges of yezidi culture that remain today have, as might be expected, met with not only

SATANICON

dols has pre-empted even replaced his god? certainly, the most outrageous and extensive example of this situation of contradictory idolatry and utopian creationism vs. established doctrine is attributable to xianity. so pervasive is the desire to know and experience heaven that the xian hierarchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god with; he has in fact, become the object of supreme xian worship and adoration. they continue to crate facsimiles of heaven and its long-dead human sovereignty; their church buildings are commonly known as houses of god, kin

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

couple with her, or if the neophyte is male a priestess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be initiated may also undergo tests- both during and previous to the initiation ritual- and may be subjected to both humiliation and pain. humiliation may take the form of being stripped naked and bound before the temple into which the neophyte is seeking initiation. the symbology here is of a stripping of personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness

and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful enough, the astral body of the neophyte may become so strong that the individual will have a spontaneous out of body experience. yet in order for the astral body(5) to be fully developed a long process of inner work must begin and this may take the form of self study. here the premise know thyself is of the utmost importance where the initiate studies his or her reactions to all his or her experiences. thus he/she will slowly become aware of patterns of thought or emotion that he/she follows during a specific event, or events. this conscious awareness establishes that the individual usually reacts in a set way to set occurrences. by bein

thing that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing satan himself, or a dog, which may have been connected with the dark goddess- the dog being one of the sacred animals of hekate- rather than with satan himself. the witches would then approach and adore the devil, though their approach would be in a manner foreign to normal men, such as walking crab-like or with their backs turned to him. after this 'came th

equality of races and sexes, the goal of eternal peace and the upholding of jewish state from which christianity is assured a firm foundation in its holy birthplace, all amount to a holy crusade according to satanists. the need for a new form of the black mass, one that frees the psyche of the protagonists from the unconscious influences of liberalism and equality is one that has been answered in the form of the mass of heresy. whilst this mass negates equality it upholds and positively identifies with the positive aspects of national socialism. thus the individual pronounces that he/she believes in the inequality of races and the divine status of adolf hitler, who is perceived as being god-like, a saviour of the aryan race. the holocaust is denied and the swastika and mein kampf are focal

ing who affects our world and thus existence. he has a female counter-part- a mistress, lover, bride. esoterically, her name is baphomet. she is the dark goddess. thus, a satanic initiate is often described as the lover of one or both of these sinister entities- and a genuine satanic initiation may be likened to a ritual copulation with either satan or baphomet [where the priest/priestess assumes the form of the entity. in genuine satanism there is no 'worship' of satan (or baphomet- but rather an acceptance of them as friends, lovers (or, in the early stages, sometimes a 'father' and 'mother' or a brother and sister. a satanist thus evolves toward a higher form -and expresses conscious evolution in action. hence, satanism is the quintessence of the left hand path. evil: satanism- an exami

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

dream his mother had involving an elephant carrying a lotus. following his baptism, jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such salvation is the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread a

iraq) and in egypt more than five thousand years ago. the religious systems in these areas blended political with spiritual elements in a type of government known as a theocracy, or rule by divine guidance. in such a government, deities( gods and goddesses) are the supreme religious and civic leaders. their will is carried out by a priestly class or by a divine king. mesopotamian theocracies took the form of city-states ruled by patron gods or goddesses. the god s desires and wishes were interpreted by political leaders called ensi and by a priestly class. in egypt religion and the state were also bound together. the national leader, the pharaoh, was considered a living god and was the vital link between humanity and the rest of the gods. a major difference in outlook, however, marked the

. there, farming villages became a series of a dozen powerful city-states, including ur, uruk, lagash, umma, eridu, and nippur. at times they were in competition with each other, and at other times they banded together to fight common enemies. the earliest written records of the first sumerian societies also date from about this time (c. 4,000 bce. it is significant that these records, written in the form of clay tablets, were about the operation of temples. thus, already by the time of the first real towns and cities in human history, mesopotamian religion had already become well organized. various clay tablets have been found with details of the religion, as well as sacred vessels and architectural remains of temples. these all help to give an overview of the religion. the environment of

the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love

cience of astronomy. world religions: almanac 65 ancient religions of egypt and mesopotamia ancient egyptian influences egyptian religion passed on many of its deities to other religions. for example, isis, in her aspect as the mother of horus, also influenced the later christian cult of the virgin mary. like the mesopotamians, the egyptians also passed on additional products of their religion in the form of mathematics and medicine. for example, their numbering system was based on the number ten, as in the modern decimal system. the egyptian calendar, based on the appearance of the star sirius, held 365 days and was divided into twelve months of thirty days each. the remaining five days were given to festivals. herbs were in common usage for illness, as were magic potions and prayers. the

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

he 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 keeper of nitrous salt nourishes it. for the womb of the earth is the sulphuric nitrous salt of nature, the one good thing god has created in this visible world. the same salt-mother of the elements is the nitrous, aluminous and spiritual gumosic

SEPHER HA BAHIR

translates this "behold the earth is the south" 8. why did god add the letter heh to abraham's name, rather than any other letter? this was so that all parts of man's body should be worthy of life in the world to come, the bahir 5 which is likened to the sea. to the extent that we can express it, the structure was completed in abraham [regarding this structure] it is written (genesis 9:6 "for in the form of god, he made the man" the numerical value of abraham is 248, the number of parts in man's body. 9. what is the meaning of (deuteronomy 33:23"[the filling is god's blessing, the sea and the south] he shall inherit it (yirashah" it would have been sufficient if the verse said "inherit (rash [the sea and the south" but this comes to teach us that god must also be included. the word yirash

at is its function of the zayin [in ozen ear [its numerical value is seven] corresponding to the seven days of the week. this teaches us that each day has its own power. and what is its function [in the word ozen? this teaches us that just like there is infinite wisdom in the ear, so is there power in all parts of the body. 82 what art the seven parts of man s body? it is written (genesis 9:6, in the form of god, he made man. it is also written (genesis 1:27, in the form of god he made him counting all his limbs and parts. but we have said: what does the letter vav resemble? it is alluded to in the verse (psalm 104:5, he spreads out light like a garment. for vav is nothing other than the six directions. he replied: the covenant of circumcision and man s mate are considered as one. his is t

who did deeds of kindness. without silver, he would feed others, and without payment, he would give them wine and milk. the bahir 35 137. why wine and milk? what does one have to do with the other? but this teaches us that wine is terror and milk is kindness. why is wine mentioned first? because it is closer to us. do you then think that this refers to actual wine and milk? we must say that it is the form of wine and milk. through the merit of abraham, who was worthy of the attribute of kindness, isaac was worthy of the attribute of terror. and because isaac was worthy of the attribute of terror, jacob was worthy of the attribute of truth, which is the attribute of peace. god bestowed him according to his measure. it is thus written (genesis 25:27) jacob was a complete man, dwelling in ten

ate him. what is [this attribute? it is the satan. this teaches us that the blessed holy one has an attribute whose name is evil. it is to the north of the blessed holy one, as it is written (jeremiah 1:14, from the north will evil come forth, upon all the inhabitants of the earth. any evil that comes to all the inhabitants of the earth comes from the north. 163. what is this one attribute? it is the form of a hand. it has many messengers, and the name of them all is evil evil. some of them are great, and some are small, but they all bring guilt to the world. this is because chaos is toward the north. chaos (tohu) is nothing other than evil. it confounds (taha) the world and causes people to sin. every evil urge (yetzer hara) that exists in man comes from there. and why is it placed to the

u [the king] replied, i will surround you and see you all day long. this is the meaning of the verse, the whole earth is filled with his glory. why is he among them? this is so that he should support them and sustain them. 172. and what are the sons? i have already told you that the blessed holy one has seven holy forms. all of them have a counterpart in man, as it is written (genesis 9:6, for in the form of god he made man. it is likewise written (genesis 1:27, in the form of god he made him, male and female he made them. this is what they are: the right and left legs; the right and left hands; the body, covenant and head. but these are only six. you have said that there are seven. the seventh is with his wife. it is thus written (genesis 2:24, and they shall be one flesh. but she was tak

SEPHER YETZIRAH WESTCOTT

consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the rei

seven doubles and twelve simples. the three mothers are aleph, mem and shin, they are air, water and fire water is silent, fire is sibilant, and air derived from the spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them. 2. he hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be. 3. these twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the

SIFRA DETZNIYUTHA

emons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their name adam. the form and person of adam was seated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifested and not manifested, the manifested is written in the letters. the not on its level is hidden in the letters, and he, the not, is

rings an offering to the lord hvhy from the cattle.110 because animals are included in the general principle of adam. when adam of below descended in the supernal form, there were found two spirits, from two sides, for adam includes both right and left, of the right, the neshamah (hmsn),111 of the left, the nefesh chayah (hyx spn).112 when adam sinned, the left side did expand. and those that are the form of not were expanded, when these became attached, the one in the other, they give birth like unto that living-being that gives birth unto many at one time. twenty-two letters that are concealed, twenty-two letters that are manifest.113 a concealed yod y, a manifest yod y. the concealed and the manifest are balanced in weight, over the weighing of the yod y came forth male and female v d d

the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below upwards. 9) there is the he who knows to elicit the abundance from above downwards. and for all these nine ways is required great intention. for without

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

itions of mervale, a matter-of-fact man! the day following that eve on which this section of my story opens, glyndon was riding alone by the shores of the neapolitan sea, on the other side of the cavern of posilipo. it was past noon; the sun had lost its early fervour, and a cool breeze sprung up voluptuously from the sparkling sea. bending over a fragment of stone near the roadside, he perceived the form of a man; and when he approached, he recognised zanoni. the englishman saluted him courteously "have you discovered some antique" said he, with a smile "they are common as pebbles on this road "no" replied zanoni "it was but one of those antiques that have their date, indeed, from the beginning of the world, but which nature eternally withers and renews" so saying, he showed glyndon a sma

uddenly stopped. gionetta, in alarm, thrust her head out of the window, and perceived, by the pale light of the moon, that the driver, torn from his seat, was already pinioned in the arms of two men; the next moment the door was opened violently, and a tall figure, masked and mantled, appeared "fear not, fairest pisani" said he, gently "no ill shall befall you" as he spoke, he wound his arm round the form of the fair actress, and endeavoured to lift her from the carriage. but gionetta was no ordinary ally, she thrust back the assailant with a force that astonished him, and followed the shock by a volley of the most energetic reprobation. the mask drew back, and composed his disordered mantle "by the body of bacchus" said he, half laughing "she is well protected. here, luigi, giovanni! seiz

he lucid sky. motionless on the brink of the precipice, viola looked upon the lovely and living world that stretched below; and the sullen vapour of vesuvius fascinated her eye yet more than the scattered gardens, or the gleaming caprea, smiling amidst the smiles of the sea. she heard not a step that had followed her on her path and started to hear a voice at hand. so sudden was the apparition of the form that stood by her side, emerging from the bushes that clad the crags, and so singularly did it harmonise in its uncouth ugliness with the wild nature of the scene immediately around her, and the wizard traditions of the place, that the colour left her cheek, and a faint cry broke from her lips "tush, pretty trembler! do not be frightened at my face" said the man, with a bitter smile "afte

read them. it swept the light from the heavens. all was abrupt and utter darkness; and through the gloom was heard the shout of the guide, already distant, and lost in an instant amidst the sound of the rushing gust and the groans of the earth beneath. glyndon paused. he was separated from his friend, from the guide. he was alone, with the darkness and the terror. the vapour rolled sullenly away; the form of the plumed fire was again 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!

h for his friend; and by dint of prodigal promises prevailed at last on the guide to accompany him. the lower part of the mountain lay calm and white in the starlight; and the guide's practised eye could discern all objects on the surface at a considerable distance. they had not, however, gone very far, before they perceived two forms slowly approaching them. as they came near, mervale recognised the form of his friend "thank heaven, he is safe" he cried, turning to the guide "holy angels befriend us" said the italian, trembling "behold the very being that crossed me last friday night. it is he, but his face is human now "signor inglese" said the voice of zanoni, as glyndon pale, wan, and silent returned passively the joyous greeting of mervale "signor inglese, i told your friend that we s

SIR WALLIS BUDGE EGYPTIAN MAGIC

needs be watched at night. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the dead body, to look neither to the right hand nor to the left, and not to close the eyes even to wink. this was absolutely necessary because the witches were able to get out of their skins and to take the form of a bird, or dog, or mouse, and their craftiness was such that they could take the forms of flies and cast sleep upon the watcher. if the watcher relaxed his attention and the body became mutilated by the witches, the pieces of flesh torn away would have to be made good from the body of the watcher telephron agreed to undertake the duty for one thousand nummi, and was led by the old man

and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted the word under the form kheme to the greeks, romans, syrians, and arabs. at a very early period the egyptians were famous for their skill in the working of metals and in their attempts to transmute them, and, according to greek writers, they employed quicksilver in the processes whereby they separated the metals gold and silver from the native ore. from these processes there resulted a "black" powder or substanc

rt intervals, her object being as much to protect her son, who was addicted to the chase, from the attacks of wild beasts as egypt from invasion by nomad tribes; besides this she placed round the enclosure figures of crocodiles and other formidable animals. during the course of her reign of thirty years she filled egypt with her temples and with figures of animals; she also made figures of men in the form of the dwellers in the countries round about egypt, and in syria, and in the west, and of the beasts which they rode. in the temples she collected all the secrets of nature and all the attracting or repelling powers which were contained in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a hig

gment of the heart before the gods. the scribe nebsent being weighed in a balance against his heart in the presence of osiris (from the papyrus of nebseni, sheet 4) 2. the amulet of the scarab, from what has been said above it will be seen that the amulet of the heart, which was connected with the most important and most popular of the chapters for protecting the heart, was directed to be made in the form of the scarab at a very early date. we can trace the ideas which the egyptians held about this insect as far back as the time of the building of the pyramids, 1 and there is no doubt that they represented beliefs which even at that early period were very old. the p. 36 egyptian seems to have reasoned thus: since the physical heart is taken from the body before mummification, and the body

o west, and having dug a hole, he buries it in it for eight and twenty days; on the twenty-ninth day he opens the ball, and throws it into the water, and from it the scarabai come forth. the fact that the scarab flies during the hottest part of the day made the insect to be identified with the sun, and the ball of eggs to be compared to the sun itself. the unseen power of god, made manifest under the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matt

SOLOMON

ed to the lord, and asked the hound, saying "by what angel art thou frustrated" and the demon replied "by the great brieus [1 [1. briareus is suggested by bornemann as the right reading, but with little probability, since briareus would not have been turned into an angel] 51. and i praised the lord god of heaven and earth, and bade another demon come forward to me; and there came before me one in the form of a lion roaring. and he stood and answered me saying "o king, in the form which i have, i am a spirit quite incapable of being perceived. upon all men who lie prostrate with sickness i leap, coming stealthily along; and i render the man weak, so that his habit of body is enfeebled. but i have also another glory, o king. i cast out demons, and i have legions under my control. and i am ca

u frustrated" and he answered "by the great angel which has its seat in the second heaven, which is called in hebrew bazazeth. and i solomon, having heard this, and having invoked his angel, condemned him to saw up marbles for the building of the temple of god; and i praised god, and commanded another demon to come before me. 64. and there came before my face another spirit, as it were a woman in the form she had. but on her shoulders she had two other heads with hands. and i asked her, and said "tell me, who art thou" and she said to me "i am en psigos, who also have a myriad names" and i said her "by what angel art thou frustrated" but she said to me "what seekest, what askest thou? i undergo changes, like the goddess i am called. and i change again, and pass into possession of another s

thrown into a phial along with ten jugs of sea-water of two measures each [1. and i sealed them round above the marbles and asphalt and pitch in the mouth of the vessel. and having sealed it with my ring, i ordered it to be deposited in the temple of god. and i ordered another spirit to come before me [1. cp. john ii. 6] 70. and there came before my face another enslaved spirit, having obscurely the form of a man, with gleaming eyes, and bearing in his hand a blade. and i asked "who art thou? but he answered "i am a lascivious spirit, engendered of a giant man who dies in the massacre in the time of the giants" i said to him "tell me what thou art employed on upon earth, and where thou hast thy dwelling" 71. and he said "my dwelling is in fruitful places, but my procedure is this. i seat

ho art thou? but he answered "i am a lascivious spirit, engendered of a giant man who dies in the massacre in the time of the giants" i said to him "tell me what thou art employed on upon earth, and where thou hast thy dwelling" 71. and he said "my dwelling is in fruitful places, but my procedure is this. i seat myself beside the men who pass along among the tombs, and in untimely season i assume the form of the dead; and if i catch any one, i at once destroy him with my sword. but if i cannot destroy him, i cause him to be possessed with a demon, and to devour his own flesh, and the hair to fall off his chin" but i said to him "do thou then be in fear of the god of heaven and of earth, and tell me by angel thou art frustrated" and he answered "he destroys me who is to become saviour, a ma

stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from the demons whom i condemned to labour. and there was peace in the circle of my kingdom and over all the earth [1. a shekel. philo has the form s klos, i. 468. s glos is the usual spelling in the lxx. 2. there seems to be here a lacuna in the ms] 117. and it came to pass, which i was in my kingdom, the king of the arabians, adares, sent me a letter, and the writing of the letter was written as follows "to king solomon, all hail! lo, we have heard, and it hath been heard unto all the ends of the earth, concerning the wisdom vouchs

SORCERIES OF ZOS

irsig) 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 sigillized spells, you

onal interest by reason of its close approximation to a form of dream-control into which he was initiated many years earlier by witch paterson. the word ku has several meanings in chinese, but in this particular case it denotes a peculiar form of sorcery involving elements which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed 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

baulked of its natural fantasies and seeks satisfaction in the dream world. when the knack is acquired the dream will be extremely intense and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the sha

SPENSER THE CULT OF THE ALL SEEING EYE 1960

the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalous book proceeded to state tha

a,24 the all-seeing eye is that of the great architect of the universe (whenever it appears as a symbol of god. his explanation is that which is generally accepted. it is, however, erroneous. a full commentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the t

nry a. wallace, one-lime vice president of the united states. according to schlesinger (pp. 31-33: the occult fascinated him. he saw special significance in the great seal of the united states, with its phrase e pluribus unum and its conception of unity out of diversity; even more in the reverse of the seal. the incomplete pyramid, with its thirteen levels of stone and the apex suspended above in the form of an all-seeing eye, surrounded by the inscription annuit coeptis [and] novus ordo seclorum. those who are devout believers in the prophecies of the bible. might well wonder whether the reverse of the great seal did not prefigure the second coming of the messiah. though he remained noncommittal about the extent of his own belief, wallace did induce the secretary of the treasury to put th

o nature& composed of several members or parts, all, taken together, forming a beautiful composition of strength, congruity and usefulness, it may with great propriety signify a well planned government [the] stars upon a blue canton, disposed in a circle, represent a new constellation, which alludes to the new empire, formed in the world by the confederation of those states* their disposition, in the form of a circle, denotes the perpetuity of its continuance, the ring being the symbol of eternity. william barton's second device transferred the all-seeing eye to the reverse side of the seal; pushed the eagle up to the crest; and placed a phoenix rising from the flames at the summit of the column.6 "the phoenix is emblematical of the expiring liberty of britain, revived by her descendants i

ews on the seal to charles j. folger, secretary of the treasury, on february 10, 1882. his plea for the issuance of a medal commemorating the centenary of the adoption of the seal was successful. he wrote that "the all-seeing eye is one of the oldest hieroglyphics of the deity. the triangle also is a cabalistic symbol of the most remote antiquity -26 "the descent of the mystic eye and triangle in the form of a capstone to this mysterious monument [the great pyramid of gizeh] of all times and nations, is to us as a people most pregnant with significance. the motto, novus ordo seclorum, is a quotation from the 4th eclogue and was borrowed in turn by virgil from the mystic sybylline records "the entire quotation is as follows 'the last age of cumaen song now comes (novus ordo seclorum altered

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

othes and their shape, like them in mind and in voice.16 but if the oxen and lions had hands and themselves were like mankind able to fashion a work of their hands, and a representation to show how the beasts would conceive of the gods they believe in and worship, then would the horses make gods assuming the visage of horses, the oxen would fashion an ox, and each separate species would give them the form and the shape that each derived from himself.17 such insights might lead to total skepticism in face of the divine. the epic accounts of the gods would then be rejected. a person might acknowledge as real and compelling only the results of sense-perception. but the mystai did not give in to mere doubt. the skeptics, they realized, resembled a plant rejecting its own colorful flower becaus

ly and nobly. i could not help feeling that even on his way to the other world he would be under the providence of god, and that when he arrived there all would be well with him, if it ever has been so with anybody. so i felt no sorrow at all, as you might have expected on such a solemn occasion. at the same time i felt no pleasure at being occupied in our usual philosophical discussions that was the form our conversation took; i felt an absolutely incomprehensible emotion, a sort of curious blend of pleasure and pain combined, as my mind took it in that in a little while my friend was going to die.46 platonic mysteries 43 the dying socrates discourses to his pupils on the theme of immortality. as one who has realized the worthlessness of life, he furnishes a kind of proof utterly distinct

even to one who draws near to him, he does not appear in his own nature. this too is explained in the timaeus. the father made the universe out of the world-body and world-soul. he mixed the elements, in harmony and perfect proportion elements that he himself brought into being by pouring himself out, giving up his separate existence. thus he produced the world-body. and stretched out upon it, in the form of a cross, is the worldsoul, the divine presence in the world. it suffers death on this cross so that the world can exist. and plato therefore calls nature the tomb of the divine not however a tomb in which lies something dead, but the tomb where lies the eternal, for which death is nothing but the opportunity to demonstrate the omnipotence of life! hence the right way to look upon natur

ese ideas about the nature of humanity and the cosmos transcend considerations of sense experience. they are ideas that the mystai found in their myth of osiris: the god, the creative power is poured out into the world. this appears in empedocles four elements. god osiris is slain. human beings, with their knowledge (which is divine in nature) will restore him to life. we are to rediscover him in the form of horus (son of god, logos, wisdom) in the opposition between strife (typhon) and love (isis. in a greek way, empedocles expresses his basic ideas in terms that still have a mythical ring; his love is the goddess aphrodite, his strife is neikos, divine beings who bind and loose the elements. myths of initiation the style in which the content of myth has been described here should not be

the goddess demeter. she is a daughter of kronos, and before his marriage to hera, zeus had by her a daughter, persephone. once while persephone was out playing, pluto, the god of the underworld, carried 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 th

SYMBOLISM OF THE BANNERS

e initiation. yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical symbolism of the banners can only be fully recognized when a greater understanding of the minor symbols are comprehended. the banners are composed of specific arrangements of the cross and the triangle. on the banner of the east, the triangles come together in the form of a hexagram, thus containing the power of the equilibrium while maintaining their individual meaning. so first, as brethren of the fraternity, we shall look at various arrangements of those simple geometrical figures and their mystical meanings. the first symbol would be that of the cross. this symbol is upheld very highly by modern christianity. a cross is a figure made by two lines bi

ristians. the latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the cross of calvary and the passion cross. the cross, that is sometimes seen in the hands of the risen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge a

k p h g i h w d e f y j l k h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it 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 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the ha

TECHNICIANS GUIDE TO THE LEFT HAND PATH

tive. each can have an influence upon the other, and it is this dynamic sharing of influence that permits the use of magic. please think of that previous sentence and consider it. changes within these two worlds occur when you defeat the resistance that is formed when one desires something from one or the other of these worlds. resistance is what stands between you and your stated goal or change. the form of resistance that i will primarily treat here is that which involves spiritual change. it is upon this spiritual level that we can define two very distinct methods of defeating resistance, and it is this distinction that forms the cornerstone of this books foundation. each of these methods has had long lasting impact upon the state of humanity in terms of its religious, spiritual and phi

s is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains potential comes only through your desire, will, and actions to focus on that exact task..but, be forewarned, extension and development of consciousness offers no peace of mind, and no rest for the weary of soul and heart. quite the contrary, it brings resistance in the form of turmoil and confusion of the mind and soul. this only makes sense. part of expanding your brains ability is that it takes in more information. the more information you take in, the greater the prospects of discovering resistance within the that information. now, if you stay focused to the task and work yourself through the resistance you will change- experience is the cornerstone of ch

pposite and opponent of god- cannot logically be part of this same environment. the devil represents the reversal of this godly reflection, and as such, cannot be found in matter, is not of nature, is not consistent, nor of a particularized form. so we now know that true evil is that which stands in opposition to, is adversarial towards, is dissented from the spiritual path of least resistance in the form of the antinomian nature. true good is expressed through spiritual transformation that occurs via the path of least resistance, it is this way that leads to eventual compliance, unity and oneness with god. true evil then, is expressed through spiritual transformation that occurs by following the paths of resistance, it is this way which leads towards the dissent, separation and individual

e must transcend existing boundaries. it also follows that in order to transcend one must find an essential focus as a propellant for the psyche. the nature of this focus must follow the affinities of the initiate at an intimate personal level. at the very least, this focus needs to have a relationship to to the affinities (harmonic connection) of the initiate. in initiation, this focus exists in the form of a magus utterance. the use of the capital "u" is purposeful. in most lhp circles, an utterance is recognized as vital in creating a framework in which an individual can view their environment in such a way as to promote their personal evolution. the lhp magus or maga (feminine) is an individual whose consciousness has tapped directly into the extension of a vital principle that relates

in which an individual can view their environment in such a way as to promote their personal evolution. the lhp magus or maga (feminine) is an individual whose consciousness has tapped directly into the extension of a vital principle that relates to the transformation of consciousness. this transformation is not solely the property of the antinomian character, as pointed out earlier in this text. the form of transformation is based upon the manner in which resistance is encountered and dealt with. a magus or maga can extend the properties of either the path of separation, or of unity. simply understood, an utterance consists both of a word, and a formula. through these two components a necessary principle (or group of principles) whose utility as a tool for facing resistance is firmly esta

TELESMATIC FIGURES

m the greater the danger it will be unto thee. write upon the breast its sigil as created from the rose and upon the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch, the names terminating la will represent a good, powerful and mighty force and of a milder nature than those terminating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings a

anishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, wh

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

of the x? in my book, dark majesty, i explain the egyptian connection: in ancient egypt, the mark of "x" and the symbol of cross-bones in the symbol of an x was very prominent in religious contexts. you can find the x on the walls of a number of ancient egyptians temples and pyramids..it is the sign of osiris, the great sun god. the ancient pharaohs, when they were buried, had the legs crossed in the form of "x" as a sign of devotion to osiris' today, as in ancient egypt, osiris the sun god is worshipped; now the homage and veneration comes from the masons and their fellow illuminists. these confused and perverted men mistakenly believe they are illumined (enlightened) by their solar deity, the great architect, jahbuhlun, or lucifer. they have even arranged for osiris' watchful eye, the al

ex magica "cross my heart and hope to die" 229 the papacy often uses the "x" as is demonstrated in the dagon fish-hat of pope john paul ii on the cover of the pope speaks journal. 230 codex magica the x symbol on the robe worn by pope john paul ii is telling, as is the silver metal torch with its black flame. silver is the metallic element of the ancient goddess, which the pope would recognize in the form of mary, mother of jesus. the x, of course, represents the father deity. not the father god of the old and new testament, but of babylon and egypt "cross my heart and hope to die" 231 georges darboy, archbishop of paris in 1870. observe the crossed hands (x) and the il cornuto horned devil sign given with the left hand as it holds the prelate's hat (from the book, how the pope became infa

in scotland. logo of garrett- evangelical theological seminary, a liberal institution in illinois. 234 codex magica the japanese army occupying the philippines in world war ii issued their own local currency. this 10 peso bill was found by american soldiers on the body of a dead japanese soldier. the "x" is apparently the roman numeral for "ten" the "cross of burgundy" was two crossed sticks, in the form of an "x" which became the emblem of the nazi wallonien waffen ss division, a group of french volunteers, led by leon degrelle, that fought on the russian front against the communists. its advocates claim the x design of the old confederate flag (the "stars and bars) is adapted from the ancient and historic saint andrew's cross. this is far from certain. the confederacy was secretly suppo

reach over the clasped hands of president bill clinton and senate majority leader bob dole was a serious breach of etiquette (usa today, december 21, 1995 "cross my heart and hope to die" 237 albert pike, former sovereign grand commander of the scottish rite, in his book, morals and dogma, considered by many masons to be their "bible" and guide for daily living, has this illustration of an "x" in the form of a crossed gavel and a measuring stick, or rule. pike explains the illustration by suggesting that force (the brute power of the people) must be regulated by the elite "the blind force of the people is a force that must be economized, and also managed. it must be regulated by intellect" 238 codex magica 80 morals and dogma. hour; and hence, in several african dialects, as names of the s

, of course, but to the illuminist it is reason. thus, francis adams moore, in the lucis trust publication, the beacon, wrote an article entitled'"the invisible sun" in it, moore speaks of "the ageless wisdom: the ageless wisdom teaches that this darkness out of which visible light came, is actually the pure light the light that is so brilliant, radiant, and transcendent it appears as darkness to the form world.6 to moore, what we perceive as darkness is actually invisible light. in all creation, he says, light and darkness are mixed and "their equilibrium is the mystery of mysteries."7 once again we see the illuminists' insane doctrine of duality. the bisexual is preferred, bad is good, and so on. duality and synthesis, and more duality and synthesis, in never-ending incarnations of confu

THAGIRION

e been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the ma

self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the or

THE BOOK OF PLEASURE

ed his vision directly from subconscious strata of the psyche; he was also able to galvanise primal centres of awareness by a formula of atavistic resurgence that few artists- and fewer occultists- have succeeded in re-activating with impunity to their work or to themselves. the book of pleasure contains a unique method of obtaining control of the subconscious energies latent in the human mind in the form of primal atavisms. it is evident that if such energy can be tapped and channelled, it can be directed to creative or destructive ends on a scale infinitely beyond anything achievable by the mind in the more limited state that characterizes 'waking' consciousness. but the subconscious does not yield to conscious suggestion for it is founded on sensation, not upon thought, hence a tactual

means of accelerating evolution. an economy of energy and method of learning by enjoyment. a bat first grew wings and of the proper kind, by its desire being organic enough to reach the sub-consciousness. if its desire to fly had been conscious, it would have had to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they fee

lity) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin wa

THE CANOPIC GODS SYMBOLISM

ed, do partake of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape re

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ms of magick. in my opinion that is on the same level as saying every head of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or water. it takes on the form and color of the person using it. if your desire is to do harm (society may call it evil) and if you employ magick to do it, well remember the three fold law! most people practice magick that is a reflection of their personalities. if a person is self centered and self serving, magick will not change them. personally i would not want them in any group i was working in. with the practice o

t i o n 1 5 spells( c a n d l e m a g i c k 1 6 b i n d i n g 1 6 l o v e 1 7 rituals( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies

e: yellow white: black h the tatwas these are: a black oval; a blue disk; a silver cresent; a yellow square; a red triangle. h motion start with simple objects, like a spinning wheel, a swinging pendulum, or a bouncing ball. avoid using living objects! again, record the results in your journal. to think, is to create! meditation comes in three basic flavors passive, active, and chant. passive, is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive medi

afe, or returned them to nature. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of self (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dismiss the q

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

eir mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the la

the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to

death, afterlife, and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. judaism then the lord god formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (genesis 2:7. in the second chapter of genesis, yahweh, the god of israel, shapes the form of adam from the clay, then breathes into him the breath of life, so that adam becomes nephesh, or a living soul. interestingly, yahweh also bestows the breath of life into the animals that flourished in the garden of eden, and they, too, are considered living souls. nephesh is closely associated with blood, the life-substance, which is drained away from the body at death, thus establishi

n floated near the ceiling and watched medical teams attempting to revive their physical bodies. many reported their life literally flashing before their eyes, and others said that they were welcomed to the other world by previously deceased relatives or friends. whether or not they were of a religious background, they often reported an encounter with a brilliant, intense white light that assumed the form of an angel, a guide, a teacher, father abraham, or a christ-figure. in 1977, dr. kenneth ring, professor of psychology at the university of connecticut, began a scientific investigation of 102 men and women who had undergone the near-death experience. in his life at death, published in 1980, ring released the results of the data that he had compiled. according to his assessment of his su

teiger) aspirit guide or spirit helper is received by those who choose to participate in a vision quest. world and lead them into another dimension of time and space wherein dwell the inhabitants of the spirit world. it is through such a portal that mediumistic shamans must pass to gain their contact with the grandfathers and grandmothers who reside there. with their spirit guide at their side in the form of a totem animal, they can communicate with the spirits and derive wisdom and knowledge which will serve their tribe or those who have come to seek specific information from the world beyond death. m delving deeper bennett, hal zina. spirit animals and the wheel of life. charlottesville, va: hampton roads publishing, 2000. steiger, brad. totems: the transformative power of your personal

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

eir mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the la

und in the literature of all eras and all cultures. images of loved ones who have come to say farewell, to offer comfort and solace before their transition to another plane of existence, appear to rich and poor alike. on the night of june 11, 1923, gladys watson had been asleep for three or four hours when she was awakened by someone calling her name. as she sat up in bed, she was able to discern the form of her beloved grandfather leaning toward her. don t be frightened, it s only me. i have just died, the image told her. watson started to cry and reached across the bed to awaken her husband. this is how they will bury me, grandad parker said, indicating his suit and black bow tie. just wanted to tell you i ve been waiting to go ever since mother was taken. the watsons house was next door

ne priests, arctic eskimo shamen, and polynesian kahuna all know the vampire and take precautions against those who were once human who are now undead and seek blood by night to sustain their dark energies. with each succeeding generation, the dark powers of the vampire have grown. his hypnotic powers have become irresistible, and his strength is that of a dozen men. he can transform himself into the form of a bat, a rat, an owl, a fox, and a wolf. he is able to see in the dark and to travel on moonbeams and mist. sometimes, he has the power to vanish in a puff of smoke. over the centuries certain precautions have been determined, such as liberally applying wolfbane and sprigs of wild garlic at every door and window. a crucifix can be worn about one s neck and placed prominently on several

d they themselves would probably use garlic for seasoning. contrary to the legend popularized by hollywood horror films, one does not undergo a painful transformation into a wolf after being bitten or scratched by a werewolf. according to the ancient traditions, those who became werewolves were generally of two types: 1) powerhungry sorcerers who deliberately sought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a

the pawprints slowly becoming more humanlike. at last, they tracked down and apprehended a tall, gaunt man with long matted hair and beard, barely clothed in filthy rags, his hands red with blood and his long nails clotted with human flesh. the loathsome creature identified himself as a vagabond named jacques roulet, who with his brother and a cousin possessed a salve that enabled them to assume the form of wolves. together, the three werewolves claimed to have attacked, killed, and eaten many children in various parts of the countryside. sometimes it becomes difficult to establish the line of demarcation that separates legendary accounts of werewolves and other wereanimals devouring human victims from the early historical records of savage human predators ambushing their victims by night

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eir mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, th

hing and focus their evil intent upon the miniature representative of the person to be cursed. if an anglo doctor with modern medical techniques cannot cure someone who has fallen suddenly ill, a bruja is suspected as being the cause of the problem. brujas are also thought to be accomplished shapeshifters, possessing the supernatural ability to transform themselves into owls, coyotes, or cats. in the form of an animal, they may spy upon potential victims and may even administer a potion into their unsuspecting quarry fs food or water or hide a badluck charm on his or her premises. there are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. sometimes the curandero is able

eyes turned red and gleaming; their hair sprouted; their teeth became long and sharp; their fingernails turned horny and clawlike. in another case recounted in his book, boguet told of eightyear- old louise maillat, who in the summer of 1598 was possessed by five demons, who identified themselves as wolf, cat, dog, jolly, and griffon. in addition, the little girl was accused of shapeshifting into the form of a wolf. boguet devoted a chapter in his discours des sorciers to the carnal connection of demons with witches and sorcerers and expressed his conviction that the devil could become either a man or a woman to deceive t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 110 magic and sorcery people into his fold. under his interrogations, pierre and h

hat such sabbats most often occurred on thursday nights at the stroke of midnight and lasted until cock-crow. he also managed to wring confessions out of witches that they did, indeed, fly to such sabbats astride sticks and brooms. he also got witches to confess that the sabbats began always with the adoration of satan, who appeared sometimes in the shape of a tall, dark man and at other times in the form of a goat. the eminent jurisconsult, judge of the province of burgundy and president of the tribunal of st. claude, was dreaded by all those who might one day find themselves standing before his judgment. he was fanatical, cruel, and implacable in his sessions of interrogation, and his discours des sorciers ran into 11 editions and became for a time the authoritative text for french baili

eth century when a number of psychologists, psychiatrists, doctors of medicine, and graphologists cooperated in a study of the reciprocal effects of personality and handwriting. they interpreted symbols in handwriting as having been formed by a sort of feedback process. not only does the mind influence or shape handwriting, but handwriting can also shape the mind. the flow of electrical energy in the form of nerve impulses throughout the nerves and various nerve endings also returns to the mind along other neural pathways. working under this premise, when people see what they know to be an undesirable trait appearing in their handwriting, they can change the trait by changing their handwriting. when handwriting experts in police laboratories examine a suspected forger fs signature or an al

THE GOD OF THE WITCHES

rofessed christianity thegreat mass of the people followed the old gods, and even in the highest offices of the church the priests oftenserved the heathen deities as well as the christian god and practised pagan rites. thus in 1282 the priest ofinverkeithing led the fertility dance round the churchyard;[2] in 1303 the bishop of coventry, like othermembers of his diocese, paid homage to a deity in the form of an animal;[3] in 1453, two years before therehabilitation of joan of arc, the prior of saint-germain-en-laye performed the same rites as the bishop ofcoventry.[4] as late as 1613 de lancre can say of the basses pyr351n351es "the greater part of the priests arewitches,[5] while madame bourignon in 1661 records at lille that "no assemblies were ever seen sonumerous in the city as in thes

ng the worshippers as witches. theconsequence is that the pagan people are now regarded as having worshipped the principle of evil, though inreality they were merely following the cult of a non-christian deity.the first recorded instance of the continuance of the worship of the horned god in britain is in 1303, whenthe bishop of coventry was accused before the pope of doing homage to the devil in the form of a sheep.[19]the fact that a man in so high a position as a bishop could be accused of practising the old religion showsthat the cult of the horned god was far from being dead, and that it was in all probability still the chiefworship of the bulk of the people. it should be also noticed that this is one of the first british records in whichthe old god is called the devil by the christia

uise was the bull or the stag; but nowhere is there a record of the head of thereligion appearing as an ass, or a hare, though the hare was the most common transformation of the witches;in late times, in france and germany he is occasionally a pig. in guernsey there is a record of a peculiardisguise, when in 1617 isabel becquet[27] went to the sabbath at rocquaine castle and there saw the devilin the form of a dog with two great horns sticking up, and "with one of his paws (which seemed to her likehands) took her by the hand: and calling her by her name told her that she was welcome."in all cases of the devil as an animal the evidence of the witches shows that it was undoubtedly a disguise.besides the dog with horns and human hands mentioned above, there are numerous other instances. atang

in 1593 the "black man" transformed himself first into a goat and then into a young bull; inguernsey[29] in 1563 he was a large black cat who led the dance; in 1616 at br351cy[30] he was a black dogwho stood on his hind-legs and preached; at poictiers in 15743, he was a goat who talked like a person; atavignon[32] in 1581, when he mounted on an altar to be adored "he instantly turns himself into the form of agreat black goat, although on all other occasions he useth to appear in the shape of a man" in auldearne[33]in 1662 "sometimes he would be like a stirk, a bull, a deer, a roe, or a dog."it is only necessary to look at the figure of the dancing god of ari350ge (plate i) to see that in all the medievalcases we are dealing with a man in some kind of disguise. the description given by agn

with the devil who in his proper person is the father of all the children of the family. certainother members of the sect, the elect ones, are permeated with the spirit of good, and are regarded asincarnations of the divine essence. it is the general belief that the witches hold regular gatherings for thepractice of magical rites and the worship of the evil principle. they are reported to assume the form ofanimals, generally black, and to be restored to their original shapes at the rising of the sun. these meetingsare illuminated by candles made of human fat, which renders the celebration invisible to all except theinitiated."chapter ii. the worshippers"in the hinder end of harvest, on all hallow fen, when the good neighbours do ride, if i rede right, some buckled on a bune-wand, and some

THE GOLDEN ESSENCE

n. only females pass mitochondrial dna to their children; mothers therefore have a special and unique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and o

eration of time and the whole world, and all its inhabitants. when the child, or the son of light, first emerges, he is often mythologically stolen, killed, or threatened, in such a manner that he disappears and is plunged into the chaos, the unformed darkness of the underworld/otherworld, or is simply hidden away. his rescue or rebirth, and subsequent preservation, only happens when the dame, in the form of dame wisdom, takes action to preserve him and assure his return- in greek mythology, the child dionysos, after being dismembered by the forces of chaos in the form of the titans, has his heart taken by athena (wisdom) and from her, the heart is given to safekeeping, where it is used to regenerate the baby boy, that he may grow up and return triumphantly to redeem and regenerate all. in

hat. the housle s symbolism has a lot of innate power, as a result of it s deep relationship to the central forces of the cosmos; as we have seen, the housle can be engaged on many levels. every detail of the housle is volumes deep, and speaks of perfection. we have analyzed what it s various ingredients represent, and to what they are linked; we have shown how the body that consumes the child in the form of bread or wine is showing the renewal of the source, the earth, the cosmos, and even the consciousness by the presence of the renewing power at the heart of reality, represented by the horn child. we have seen how the same child is in reality the transformed psychic realized being of the housle participant, and like in the myths, the child raises up the earth the mother, or the source

ng truth at the heart of all things, even the sky falling and the seas drowning us, even the fires of the end of the cosmos, cannot destroy us, for by truly being aware of it, we become the indestructible, ever-renewing heart of life and existence, which is the only reality. the housle rite is our way of declaring that fact and showing it to all levels, from the subtlest, to the most material, in the form of a meal around an altar or a table. female redeemer, male consecrator and now for the last: some people have looked at the housle rite and asked a very good questio n, one that deserves answering. they have seen that the wine is symbolically a masculine substance, and the bread a feminine one, but noticed that the dame or the daughter is called upon to consecrate the wine, and the fathe

THE KEY TO THE MYSTERIES

without a secret, the riddle without an answer, the mystery without truth, the absolute without reality and without light. man is the son of god because god, manifested, realized, and incarnated upon earth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word who said "let there be light" man is the form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through

n of the spirit, always ready to shake the columns of the temple; but in order to make him turn in spite of himself the mill of religious progress, providence made him blind of heart. 88 article v solution of the last problem to separate religion from superstition and fanaticism superstition, from the latin word "superstes" surviving, is the sign which survives the idea which it represents; it is the form preferred to the thing, the rite without reason, faith become insensate through isolating itself. it is in consequence the corpse of religion, the death of life, stupefaction substituted for inspiration. fanaticism is superstition become passionate, its name comes from the word "fanum" which signifies "temple" it is the temple put in place of god, it is the human and temporal interest of

erstition and fanaticism, borrow from stupidity its blind prejudices, and would borrow perhaps in the same way from fanaticism its injustices and angers. inquisitors or septembrisors< what matter names? the religion of jesus christ condemns, and has always condemned, assassins. 90 resume of the first part in the form of a dialogue faith, science, reason. science. you will never make me believe in the existence of god. faith. you have not the privilege of believing, but you will never prove to me that god does not exist. science. in order to prove it to you, i must first know what god is. faith. you will never know it. if you knew it, you could teach it to me; and when i knew it, i should no longer bel

f high 134 magic whose approach had been so much dreaded by the medium. we have seen them, and here is a minute description of them. they were traced forcibly, and the pencil had almost cut the paper. they had been dashed on to the paper without order or alignment. the first was the symbol which the egyptian initiates usually placed in the hand of typhon. a tau with upright double lines opened in the form of a compass; an ankh (or crux ansata) having at the top a circular ring; below the ring, a double horizontal line; beneath the double horizontal line, two oblique lines, like a v upside down. the second character represented a grand hierophant's cross, with the three hierarchical cross-bars. this symbol, which dates from the remotest antiquity, is still the attribute of our sovereign pon

little reliquary of silver, before which he fell on his knees, with tears in his eyes, and prayers on his lips; eliphas fell on his knees beside him, and the abbe opened the reliquary. there were in the reliquary three hosts, one whole, the two others almost like paste, and as it were kneaded with blood. the whole host bore in its centre a heart in relief on both sides; a clot of blood moulded in the form of a heart, which seemed to have been formed in the host itself in an inexplicable manner. the blood could not have been applied from without, for the imbibed colouring matter had left the particles adhering to the exterior surface quite white. the appearance of the phenomenon was the same on both sides. the master of magic was seized with an involuntary trembling. this emotion did not es

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

6. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered

ry, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh10 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full o

the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the 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

ased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices an

THE MAGICIAN S KABBALAH

it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be yesod. again, splitting the universe into ten aspects of its manifestation is probably based purely on our propensity as ten-digited beings to count in decimal. however, this does seem to work and orders of

the first steady state of equilibrium. indeed, binah is the "primary definition, the original matrix of space, from which dimensions themselves spring. thus, the quality of binah in the human psyche is not the wisdom of chockmah, the height of linear thinking where all implications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate sym

t examples of different "orders" of patterns. for example, choose a pattern such as; circles, curves, squares, sprays, or all "ascending patterns. then make a scrapbook of pictures, words and notes relating to this pattern. if you had chosen a triangle, you may be able to find pictures in magazines, a poem about three people, a diagram of a bridge support, and a picture of a star constellation in the form of a triangle. use this exercise to demonstrate that the complex world about us can be seen to be composed of simple patterns in different orders. the simplest pattern, of course, is a point, which is a title of kether. 3. find a picture of something which for you symbolises an "emanative system, i.e. a waterfall, an explosion, a flowchart, a flower. meditate on this symbol at the start o

ibrium 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 spiral form) for the work, binah provides the form through which it is manifest. we must recall that the temple itself is equally a symbol, and symbolises our whole life, and the environment we live in. we must not forget to live in one world, and not see our temple work as separate to our "normal" or everyday world. as with each of the rituals of the sapphire temple, this working can be performed in itself, or be preceded by the earlier

itual, you would hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ourselves firmly within its pillars. we now need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it would be appropriate to structure it around a particular project you are involved with, and lay it out according to your understanding of kabbalah. for example, an oath taken as part of a car-buying ritual might begin "the point of this work is to buy a car (kether. i wish to buy a car with all the energy i have (chockmah. i requi

THE MARTINIST OPERATIVE GENERAL RITUAL

ned from the same stores as the candles. the incense must be pure olibanum (frankincense, called male incense, in its original weeping tear drops and should be kept in a metal box or in the classic incense boat. the use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered wit

ght, for the greatest glory of the eternal will and for the greatest glory of the eternal action, by ieshouah, our lord, amen. operator lights the charcoal in the censer, or in the cassolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, 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

and eternal god, thou who deigned to sanctify the waters of this world as well as to cause the living water to flow from the rock of horeb, and who used water from jordan for the baptism of thy divine son, 0 god of mercy, we implore thy immense goodness and thy inexhaustible mercy, may we be spared by the power of thy angels and the merits of thy saints from the ravages of water under whatever be the form: storms, tidal waves, cloudbursts, or hurricanes, and may the daemons who haunt them be kept in check by thy power and justice, be kept off and chased away forever from the places inhabited by thy creatures and far away from thy creatures themselves. by ieshouah, our lord, amen. operator meditates awhile and resumes his prayer, that the works of man be spared from the winds, tornadoes and

ces where thy creatures live or take shelter, and to spare thy creatures themselves from the ravages of tempests, whirlwinds and hurricanes. by ieshouah, our lord, amen. operator meditates for a moment and then prays that the whole nature be spared from the ravages of fire, but especially the works of man: o almighty and eternal god, thou who deigned to manifest thyself to thy servant moses under the form of a burning bush and who made thy holy ghost descend upon the apostles and disciples under the form of fire of pentecost, o lord of mercy, we beseech thy immense goodness and thy inexhaustible mercy, to spare by the power of thy angels and the merits of thy saints the places where thy creatures live or take shelter as well as the creatures themselves, from the flames of the 23 subterrane

THE MIDDLE PILLAR

the word "yhvh (pronounced "yod-heh-vav-heh).l5 (see figure 3, page 59) 3. still holding out hand and dagger, turn to the south.16 trace another pentagram in precisely the same way and vibrate the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "agla("ah-geia 7.19 6. return to the east. extend arms in the form of cross. 7. say "before me raphael" the qabalistic cross and the pentagram ritual 57 8 "behind me gabriel" 9 "on my right hand michael" 10 "on my left hand auriel" 11 "for before me flames the pentagram" 12 "and behind me shines the six-rayed star" 20 13. repeat the qabalistic cross. the function of this ritual, though capable of extension in several other directions, is pre-eminently on

remains to be communicated with regard to this practice. once skill has been acquired in performing accurately and effectually this lesser banishing ritual of the pentagram, the student may endeavor to perform the entire ritual in his mind. seating himself comfortably in h s chair, facing east, he should endeavor, without so much as rising or without any audible vibration of the words, to expand the form of his sphere of sensation and bring down the light of the higher self upon him. he ought also to be able to imagine himself as standing, moving forward to the east and tracing the pentagrams without moving the physical arm, silently or mentally vibrating the appropriate magical words. likewise with the archangels. the mere determined effort to visualize them and mentally pronounce their

mind, and integrated himself more or less thoroughly so that no dissociation or serious neurosis exists w i h th e psyche. for the presence of a powerful complex of associated ideas in the unconscious, or a marked dissociation splitting off one part of the psyche from the other, will have the effect of short-circuiting the flow of energy generated or released by the middle pillar. an explosion in the form of a complete nervous breakdown, or even of the destruction of mental stability will be a likely result. many instances have been known of unprepared students contracting fatal physical illnesses through attempting work of this nature, though h s is more true where eastern exercises have been unwisely attempted. some of these unfortunates, when the dissociation was rendered complete, have

the cards of the tarot. meditation on these images, as well as a host of tarot exercises that can be found in such books as madonna compton's archetypes on the tree of life, gareth knight's tarot and magic, paul foster case's book of tokens, or our own book the new golden dawn ritual tarot, can be used to identify and connect with various archetypes that inhabit the psyche. several archetypes, in the form of gods and goddesses, are correlated to the spheres on the tree of life, according to their nature and characteristics. war and fire gods are assigned to geburah, goddesses of love and pleasure to netzach, etc. a small selection of deities from several pantheons are listed in chapter ten. meditation on these figures can aid in understanding the archetypal beings that one may encounter in

s expressed in a glyph called the uniting symbol. this is a symbol which portrays the union of all parts of the psyche, yet its synthesis transcends all of its separate components. it represents the restored equilibrium between the conscious and the unconscious. the uniting symbol portrays a balanced psychological state that we wish to achieve. in eastern societies, the uniting symbol often takes the form of a drawing called a mandala, or "magic circle" said to be a balanced glyph of the cosmos. the most important uniting symbol in the west is the qabalistic tree of life. reich and his theories wihelm reich (1897-1957) studied medicine and freudian analysis at vienna university. he spent two years doing postgraduate work under professor wagner-jauregg. it was during this time that he formu

THE MOTHMAN PROPHECIES

ed to have arrived. some of the indian mounds (there are hundreds of them scattered throughout north america) are laid out and constructed with the same kind of mathematical precision found in the pyramids of egypt. while it is known that the indians were still adding to some of the mounds in the south when the europeans first arrived, other mounds seem to be considerably older. some are built in the form of elephants. what did the builders use for a model? others are in the shape of sea serpents. these forms can only be seen from the air. to plan and build such mountains of shaped earth required technical skills beyond the simple nomadic woods indians. currently there is a revival in diffusionism, a popular scientific concept of the 1920s which asserted that many of the puzzling artifacts

ling concept in religious and occult lore is a variation of this. small children are supposedly whisked away and substituted with bodies that look just like them but are really programed in an entirely different way. a person who consorted with the devil supposedly had a mark somewhere on his flesh as a souvenir of the experience. a modern ufo contactee develops these "devil's marks" sometimes in the form of a wart or boil, some times a rash or blotch that looks like a birthmark. in occult lore, pains in the stomach or solar plexus occur during the experience, just as ufo contactee mrs. barney hill thought the spacemen were probing her stomach with a long needle. blood is drawn from the chin, neck, or the tips of the fingers and the affected areas remain sore for several days afterward. a

my relatives are a little strange" jane smiled. dalton opened his briefcase and brought out a sheaf of printed forms. he handed her a long, complicated form and asked her to fill it out. she took it, read it over, then handed it back "if you don't want to fill it out" he said, handing her a pen "you can just sign it "now that would be pretty stupid, wouldn't it" jane said. later she recalled that the form did not ask any questions about ufos but was solely concerned with personal history, education, medical background, and family history "it even asked when my grandmother died and what she died of" jane told me. finally the two men gave up trying to browbeat her and left. she saw them drive away in a blue station wagon. around this same time two young men visited mary -hyre at her home in

THE NECRONOMICON SIMON VERSION

place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against the possessing spirit, to be recited seven times over the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi dingir anna kanpa! zi dingir kia kanpa! zi dingir uruki kanpa! zi dingir nebo kanpa! zi dingir ishtar kanpa! zi dingir shammash uddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa!

THE PATH OF KABBALAH

er because he will have the creator to guide him. at that stage he will already have a tight connection with the upper force; he will be in close contact with it and connect with it as we connect with each other in this world. all the questions of this world disappear instantly the minute we cross over to the spiritual world. each degree poses new questions. the answers to those questions come in the form of knowledge and strength. the problems of this world disappear once a person attains the first spiritual degree. it is written one s soul shall teach him. this means that the soul teaches us how to advance. from that point on there is no darkness; we have a map to guide us in the spiritual country. the word olam (world) comes from the word ha alama (concealment. it is the inner state of

creen. that cannot be given just like that; such a demand creates a barrier, a separation. that is why the wisdom of kabbalah is also called the wisdom of the hidden (for those who have not attained it. in the preface to the zohar, baal hasulam depicts four levels of recognition: matter, form dressed in matter, abstract form and essence. our science can only deal with what concerns the matter and the form dressed in the matter. a form without a matter is a completely abstract concept that cannot be clearly analyzed. the essence, the thing that brings life to objects, or creates responses, is completely incomprehensible. the same thing happens in the spiritual world. a kabbalist who learns something in spirituality, attain the matter and the form that is dressed in the matter, but a form th

urpose of the torah consists of study and performance of physical mitzvot (precepts. in other words, they believe that one must perform mitzvot, and that everything depends on how things are done in the flesh without any addition. this explains their view that all that they need to learn is how to perform physical actions, and that there isn t and should not be any other consequence, much less in the form of changing one s inner attributes. kabbalah maintains that the rules should not be kept as a goal in and of themselves, but that there is a completely different purpose to them. our sages clearly say that the creator cares not if we slaughter from the throat or from the back of the neck, meaning he does not care about the simple observing of the laws. that is not what he expects of man a

h, he invokes the surrounding light to illuminate upon him from afar. this light is found outside of the vessel (the person's will) and waits until man fixes his vessel and shapes it into a form of bestowal to the creator- and then the light enters it. therefore this surrounding light is called the light of neshama. by learning kabbalah this light clothes itself in man s will and helps him attain the form of bestowal. 109 of 273 man only attains this desire to bestow gradually, from below upward, by the same route the degrees descended during the time of development from above downward. all the degrees are measures of desire to bestow. the higher the degree, the farther it is from the desire to receive, and closer to the desire to bestow. a person gradually acquires all the degrees, until

alf of bina wants to receive light for zeir anpin. zeir anpin wants to receive the light of mercy with illumination of wisdom. malchut wants to receive the entire light of wisdom. that is why that part of partzuf nekudot desag consists of a will to receive in order to receive. the division of partzuf nekudot desag to galgalta eynaim and ahp the place where the screen of the rosh stands determines the form of the new partzuf: if the screen wants to produce a partzuf that will receive light in all its ten sefirot, it must perform a zivug in the peh. when the screen is situated in the peh, the kashiut (hardness) of the screen determines its degree, meaning to what extent the screen will be using its vessels. if the screen wants to produce a partzuf that will receive only in its vessels of bes

THE SHADOWED ONES

rld from the times of mans groveling to primitive statues to the age of machines. it was the fires which fell as lightening to heaven that they were first incarnate in form, beautiful and knowing of pain and pleasure. azazel first enfleshed the desire he so brought crashing down from the heights of a vague dream of euphoric stillness. jerking violently as one awakes from a half-sleep, azazel from the form of a serpent took the skin of man to walk its desert lands. i guide without a scripture; i point the way by unseen means unto my friends and such as observe the precepts of my teaching, which is not grievous, and is adapted to the time and conditions kitab el-jelwa, the book of revelation walking these lands as man, yet not actually male, azazel had foreknowledge of those whom they met. t

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

the tale of archais, vol. i, p. 17. so beautiful was she, that gthe sun forgot his chariot, nor would set h; and in this mystic hour, the marriage of day and night, she prayed fervently to aphrodite, fond goddess of lovers, and there amidst the thunder-smitten stone, beautiful and piteous, she waited, longing for that strong desire of love that had been so rudely snatched from her. again, love in the form of aphrodite listens to her prayer, but is helpless to help her till she has sought aid from the lewd city of aphaca, where lust in the grim shape of priapus dwelt. the large-lipped drawn-out grinning of that court that mouthed and gibbered in their swinish sport *the tale of archais, vol. i, p. 19. this curious duality of love and lust, or better, of virtue and vice, we shall attempt to

tter, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, and then seeking charicles, appears first as an old hag, soon to change again into her own brilliant form, thus symbolizing the joy she brought him from out the hideousness of his fate; for during the day he should assume the form of the divinest of divine maidens, and only at the passionate hour of noon, crawl away before the full glory of the sun a wriggling serpent. she bids him seek zeus, and leaves the rest to him. gto the lascivious shade of ida fs deep recesses h he wends his way: so fair, her image in the brook might make a passionless old god his hunger slake by plunging in the waters, though he knew his d

e wakes, she flees, she is caught; gpanting, h gtimid, h gtremulous h: and he with open lips voluptuous closed her sweet mouth with kisses, and so pressed her sobbing bosom with a manlier breast that c *the tale of archais, vol. i, p. 22. she submits, not to the god, but to the man. within the god, the godhood vanishes; for the power of love rules all, and the god once again becomes incarnated in the form of a divine man *eros (c) descending upon god (hwhy, transforms god into (hwchy) christ. so the morning past and found them linked inexorably fast each in the other fs arms. their lips are wed to drink the breezes from the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. then all her senses leap to the melodious song of zeus, a divine lyric; the following are two of it

which was being prepared to remove her enamel, was president of a zenana mission. love is, as must now be apparent, an all engrossing theme in the poetry of aleister crowley, every phase almost meeting with an illustration. we have seen the flatulent love of youth, and its counterpart in the divine poetic sincerity of charicles and archais; we will now view it in its maturer form, and firstly, in the form of true and sincere love, unconventional and pure, whether under the bond of marriage, or under the boundless bond of free love, between two souls of similar affinity. true love is a pure, unalloyed attraction, urging two souls from their inherited duality into their inherent oneness, that all are capable of attaining, and yet so few attain; and it is on account of the fewness of its adep

ur senses, it is called gmargaret h: the moon spans heaven fs architrave; stars in the deep are set; written in gold on the day fs grave, gto love, and to forget h; and sea-winds whisper o fer the wave the name of margaret *alice, an adultery, vol. ii, p. 63. in these two short poems we have the spirit of alice offered us, passionate and sublime; a harmonious blending of messaline and margaret in the form of one sweet woman. in none of the sonnets can it be said that there is a single scene of lechery. true we shall have our buchanans and their ilk, and we still have rossetti fs poems with one of his finest sonnets excised to please mrs. grundy; but matters it what the sewer-rat thinks of the linnet fs songs? leave him in his dank drain, for we need him not, neither his opinions. there is

THE TAROT OF C C ZAIN

gnifies that purity is the touchstone, and that goodness alone is power. the martyr--arcanum xii. in divination, arcanum xii may be read as sacrifice or expiation. arcanum xii is figured by a man suspended by one foot from a gallows which is supported by two trees, each having six cut branches. his hands are tied together, forming a down-pointing triangle, above which one leg crosses the other in the form of a cross. from the hands gold pieces drop to the earth. it is the sign of a violent death, coming unexpectedly by accident, or in the expiation of a crime, or accepted voluntarily through heroic devotion to truth and justice. the twelve cut branches indicate the destruction of the twelve houses of the horoscope, signifying the extinction of life. the cross above the triangle, a symbol t

THE WITCH CULT OF ZOS VEL THANATOS

ul friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could

THE ABYSS AND TABAET

queen of the abyss and darkness, supported by her infernal spirits rebelled against the higher gods of which marduk was of. tabaet is said to be the name of tiamat, the book of enoch mentions this serpent to not just an abyssic demon, rather a fallen angel who beholds power in the noon tide sun. the serpent later with the use of seduction, tempted mankind to accept the gift of the black flame in the form of an apple, leading to the possibility of mankind being as gods if they chose to. tiamat may be a etymological form of what would become the adversary as ahriman/jahi or samael/lilith, the name itself being the enemy of the so-called righteous, depending on whoever associates with the term at that time. the origins of the adversary ahriman was first within the womb along with his brother

wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by

not only emanations from their source, they could be considered to act according to the attributes of their nature, spirit based daevas were unseen yet had very powerful hungers for the human spirit, vizaresh for instance had no specific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into darkness. material based daevas such as druj nasu, came in the form of a fly and transformed the body into dark matter and the spirit into a type of spiritual predator. the names and etymology of ahriman (satan) in rabbinical, which is old jewish religious text and apocryphal writings, the names of satan (adversary) are many. just as his forms are different, so is the source of him, remember that the adversary is both of darkness and light and uses elemen

lytus who wrote that there was a dualistic religion, the father being light and darkness being the mother. with this in consideration, ahriman no doubt was a manifestation of the androgynous primal dragon tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia castile, samael and lilith were born by an emanation beneath the throne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since babylonian times. in the qlippoth lilith

THE BOOK OF GATES

now the ridge of earth of neha-hra in the tuat is four hundred and fifty cubits in length, and he filleth it with the undulations of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he p. 27 maketh him to turn aside out of the way for him, from the secret place of osiris, when this god maketh his way through this city in the form of the serpent mehen. whosoever shall know this upon earth, the serpent neha-hra shall not drink his water, and the soul of him that knoweth it shall not be evilly entreated by the gods who are in this circle; and whosoever knoweth it the crocodile ab-shau shall not devour his soul. khesef-hai-heseq-neha-hra is the name of the hour of the night which guideth this great god through this ci

taketh up his position in this circle, and he sendeth forth words unto the gods who are therein. sekhen-tuatiu is the name of the gate of this city through which this great god passeth. re-en-qerert-apt-khat is the name of this city [this is] the secret circle of the tuat into which this great god passeth on his way, and [he] cometh forth at the eastern mountain of the sky, the eater of eternity. the form thereof is in the presence of the serpent petra, which dwelleth in this city, and they (i.e, the gods) place themselves in the train of [ra] when the birth of kheper upon earth is about to take place. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament in the hidden [places] of the tuat, and whosoev

ven and upon earth, regularly and unceasingly. sebit-neb-uaa-khesef-sebiu-em-pert-f is the name of the hour of the night which guideth this great god in this circle. next: the twelfth hour sacred texts egypt ehh index index previous next p. 38 the twelfth hour. the majesty of this great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born under the form of khepera in this circle. the gods nu and ammui, and heh and heh[ut] are in this circle at the birth of this great god, when he maketh his appearance from the tuat, and taketh up his place in the matet boat, and riseth from between the thighs of the goddess nut. thenen-neteru is the name of the gate of this city. kheper-kekui-kha-mesti is the name of this city [this is] the secret circle

the bones of osiris, king men-maat-ra, whose word is maat, the son of the sun, seti mer-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p. 53 and pure are the bones of osiris, king men-mast-ra, whose word is maat, like ra [for ever" on the bottom of the sarcophagus is a large, full-length figure of the goddess nut who is depicted in the form of a woman with her arms ready to embrace the body of the king. her face and the lower parts of the body below the waist are in profile, but she has a front chest, front shoulders, and a front eye. her feet are represented as if each was a right foot, and each only shows the great toe. one breast is only shown. the hair of the goddess is long and falls over her back and shoulders; it is h

e is in darkness, so that the transformations of this god may take place' this portal is closed after this god hath entered in through it, and there is lamentation on the part of those who are in their mountain when they hear this door shut" in the centre of the scene we see the boat of ra being towed along by four gods standing, each of whom grasps the tow-line with both hands. the god is now in the form of a ram-headed man, who holds the sceptre in his right hand, and has the solar disk above his horns. he stands within a shrine which is enveloped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a comp

THE SECRET RITUALS OF THE OTO

dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a circle; crosses and circles are therefore the true sign of our order. you will therefore stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outward with a circular motion until it comes to rest in front of and across the right. it is in this position that the secr

gree of orthodox freemasonry. this is itself based on the old testament (haggai ii v. 1-9. the officers who operate the ritual (h, j. and z) are, then, haggai, joshua and zerrubbabel. the altar of this rite is a modified form of that of the holy royal arch, and without some description of it both the opening of the lodge of perfection and its mystical lecture are incomprehensible. the altar is in the form of a double cube (its top about sixteen inches square) and on it inscribed the double triangle of the seal of solomon (identical with the shield of david found on the flag of israel) within a circle. on this are placed, at random, the eight letters j, a, h, b, v, l, o and n; these represent the corresponding hebrew letters. at the conclusion of the picking incident (see opening) the altar

s himself. but before i can explain myself further, i must call upon you to take a solemn obligation to keep inviolate the secrets and mysteries of our holy order. are you willing to do this? postulant: i am. m.w.s: then remove from my breast the heavy burden which oppresses me, and cast it behind you, replacing it by the volume of the sacred law, about which you will arrange the three letters in the form of a triangle; interlock the fingers of your hands and place the palms upon my forehead, look into my eyes and say after me; file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (5 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. i, in the name of the holy trinity one and indivisible, and in the presence of this perfect and princely cha

this. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (4 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. vi of classical fables the ancients of every nation report their heroes to have been born of the marriage of gods with mortals. as, romulus and remus begotten of the god mars upon a vestal virgin, hercules of jove, buddha of vishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus f

ibes, leap lightly and lustfully through their legends. again we have the loves of fairies for mankind, and the commerce of the beni elohim with the daughters of men; and yet again the marriage of orpheus with eurydice a nymph, and the fatal nets that laura, melusina, the sirens, lilith and many another cast for men. it is even said that to every neophyte of the order of a\a\ appeareth a demon in the form of a woman to pervert him; within our own knowledge have not less than nine brethren been utterly cast out thereby. there are also vain loves, as that of ixion for hera, of actaeon for artemis. consider of this. vii of certain greek rites among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false christianity, is hidden the wheat of demeter. and e

THE HOLY BIBLE KING JAMES VERSION

e stout lion s whelps are scattered abroad. 4:12 now a thing was secretly brought to me, and mine ear received a little thereof. 4:13 in thoughts from the visions of the night, when deep sleep falleth on men, 4:14 fear came upon me, and trembling, which made all my bones to shake. 4:15 then a spirit passed before my face; the hair of my flesh stood up: 4:16 it stood still, but i could not discern the form thereof: an image [was] before mine eyes [there was] silence, and i heard a voice [saying] 4:17 shall mortal man be more just than god? shall a man be more pure than his maker? 4:18 behold, he put no trust in his servants; and his angels he charged with folly: 4:19 how much less [in] them that dwell in houses of clay, whose foundation [is] in the dust [which] are crushed before the moth?

ar, in the sixth [month] in the fifth [day] of the month [as] i sat in mine house, and the elders of judah sat before me, that the hand of the lord god fell there upon me. 8:2 then i beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. 8:3 and he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of god to jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy. 8:4 and, behold, the glory of the god of israel [was] there, according to the vision that i s

linen, saying, take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 10:7 and [one] cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims, and took [thereof] and put [it] into the hands of [him that was] clothed with linen: who took [it] and went out. 10:8 and there appeared in the cherubims the form of a man s hand under their wings. 10:9 and when i looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels [was] as the colour of a beryl stone. 10:10 and [as for] their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 10:11 when they went, they went upon their f

mitted: wherefore i have consumed them in mine anger. 43:9 now let them put away their whoredom, and the carcases of their kings, far from me, and i will dwell in the midst of them for ever. 43:10 thou son of man, shew the house to the house of israel, that they may be ashamed of their iniquities: and let them measure the pattern. 43:11 and if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write [it] in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 43:12 this [is] the law of the house; upon the top of the mountai

nown to thee what shall come to pass. 2:30 but as for me, this secret is not revealed to me for [any] wisdom that i have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. 2:31 thou, o king, sawest, and behold a great image. this great image, whose brightness was excellent, stood before thee; and the form thereof [was] terrible. 2:32 this image s head [was] of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 2:33 his legs of iron, his feet part of iron and part of clay. 2:34 thou sawest till that a stone was cut out without hands, which smote the image upon his feet [that were] of iron and clay, and brake them to pieces. 2:35 then was the iron, the clay, the

TURNER ROBERT ARBETEL OF MAGICK

science lieth obscured, hidden by god in the creature; which nevertheless he doth permit to be revealed by spirits, to a due use of the thing it self. and these secrets are either concerning things divine, natural or humane. but thou mayst examine a few, and the most select, which thou wilt commend with many more. 18 aphorism 23. make a beginning of the nature of the secret, either by a spirit in the form of a person, or by vertues separate, either in humane organs, or by what manner soever the same may be effected; and this being known, require of a spirit which knoweth that art, that he would briefly declare unto thee whatsoever that secret is: and pray unto god, that he would inspire thee with his grace, whereby thou maist bring the secret to the end thou desireth, for the praise and gl

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. we have a proof of the hand above described having a connection with priapus, in a most elegant small idol of bronze of that divinity, now in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned; 2 and which probably was an emblem of consummation: and as a further proof of it, the amulet which occurs most frequently amongst those of the ancients (next to that which represents the simple priapus, is such a hand united with the phallus; of which you may see several specimens in my collection in the british museum. one in particular, i recollect, has also the halfmoo

of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christian faith, than the obscene ceremonies performed in the worship of priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a religion are not always to be understood in their direct and obvious sense; but are to be considered as symbolical representations of some hidden meaning, which may be extremely wise and just, though the

poets and artists frequently give the personification of a particular attribute for the deity himself; hence he is called taurozoaj, taurwpoj, tauromorfoj,1 &c, and hence the initials and monograms of the orphic epithets applied to the creator, are found with the bull, and other symbols, on the greek medals.2 it must not be imagined from hence, that the ancients supposed the deity to exist under the form of a bull, a goat, or a serpent: on the contrary, he is always described in the orphic theology as a general pervading spirit, without form, or distinct locality of any kind; and appears, by a curious fragment preserved by proclus,3 to have been no other than attraction personified. the self-created mind (nooj autogeneqloj) of the eternal father is said to have spread the heavy bond of lo

, by the women of italy, though without being understood. it represented the act of generation, which was considered as a solemn sacrament, in honour of the creator, as will be more fully shown hereafter. the male organs of generation are sometimes found represented by signs of the same sort, which might properly be called the symbols of symbols. one of the most remarkable of these is a cross, in the form of the letter t,4 which thus served as the emblem of creation and generation, before the church adopted it as the sign of salvation; a lucky coincidence of ideas, which, without doubt, facilitated the 1 plate ii. fig. 2, engraved from one in the british museum. 2 august. de civ. dei, lib. vi. c. 9. 3 see plate ii, fig. 1, from one in the british museum, in which both symbols are united. 4

horns and ears of the cow being joined to the beautiful features of a woman in the prime of life;1 such as the greeks attributed to that venus, whom they worshipped as the mother of the prolific god of love, cupid, who was the personification of animal desire or concupiscence, as the orphic love, the father of gods and men, was of universal attraction. the greeks, who represented the mother under the form of a beautiful woman, naturally represented the son under the form of a beautiful boy; but a people who represented the mother under the form of a cow, would as naturally represent the son under the form of a calf. this seems to be the case with the hindoos, as well as with the egyptians; wherefore kandarp may be very properly placed among the cattle. by following this analogy, we may com

TYSON DONALD NEW MILLENNIUM MAGIC

mmon shapes to show that the nodes are composed of the essential qualities of sun and moon. a second proof of the mercury-central ordering of the planets is to be found in alchemy. knowledgeable occultists would agree that the alchemists of the rosicru- cian era were profound searchers into mystical and philosophical truths. they wrote in riddles and placed the most abstruse of their knowledge in the form of emblems. many of these clearly show the arrangement of the planets presented here, with mer- cury of paramount importance in the center forming a triad with the opposed sun and moon, and the remaining planets in pairs on either side of mercury. preface xvii in the thresor des thresors des alchimistes by paracelsus, a phoenix stands with wings spread on the black earth. the sun is under

uncon- sciously, to manipulate the powers of the unmanifest, in the same way a black- smith will use a clay vessel to carry molten metals intended for casting. when the magus calls upon a spirit to perform a task, he or she is really opening a door into the unmanifest through the point of the true self, and it is his or her own higher potential that transforms desire into reality. yet even though the form of a spirit is an illusion, it still has the power to kill should the magus be foolish enough to grant it the right to do so. the question of reincarnation is a vexing one to eastern minds. since the con- cept has not been a part of the western psyche since the advent of the christian era, it seldom troubles practitioners of the hermetic art unless they have steeped themselves in buddhist

lowed by the unfolding desire of the all as it examined itself. they are the underlying process of the birth of the universe. all manifest things, from atoms to galaxies, are born out of the unmanifest in this way, and sus- tained in manifestation from moment to moment, by an act of divine will. t he light is the purest expression of the will of the unmanifest in the mate- rial universe. it takes the form of a blindingly brilliant pearl or blue-white radiance, like the radiance of a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experience

ht. outward-counterclockwise. the orderly and lawful unfolding of purpose and realization of desire under the light. inward-counterclockwise. this is the focusing of unlawful desire and its projec- tion through the doorway of shadow. it may be described as a prayer offered to satan, who is the embodiment of the inertia of matter. outward-clockwise. the answering vortex from the unmanifest cast in the form of shadow and delusion. the fulfillment of chaotic and evil intent. gandhi sent an inward-clockwise spiral to the unmanifest (symbolized by the right-hand hindu swastika) when he preached nonviolence. the answer was the outward-counterclockwise spiral of peaceful revolution. hitler sent an inward-counterclockwise spiral to the unmanifest (symbolized by the left-hand nazi swastika) when he

outward-counterclockwise spiral of peaceful revolution. hitler sent an inward-counterclockwise spiral to the unmanifest (symbolized by the left-hand nazi swastika) when he preached the enslavement and extermi- nation of the "lower" races. the answer was the destruction of the nazi empire, an outward-clockwise spiral. veil of unknowinq it should be pointed out that evil intention cannot be cast in the form of a clockwise spiral to deceive the all and lessen its retribution. no one can deceive universal consciousness. evil intentions always form an inward counterclockwise spiral, regardless of what mask may be put over them. magicians may turn clock- wise in the magic circle until they fall down, but if their intentions are contrary to the light, their inner motions will be perceived by god

TYSON DONALD SOUL FLIGHT

fur.2 beast and spirit relations in :soul flight, the shaman is able to assume at will the shape of a beast such as a wolf, a bea.r, or an eagle, in order to more swiftly progress to his destination. the animal forms selected are those of beasts who have a magical relationship with the shaman or his tribe, and are believed by the shaman to be linked to him by ties of blood; a shaman might take on the form of a wolf if he believed his family line descended from wolves because the wollf form would confer upon him heightened abilities. in primitive cultures, there is difficulty in distinguishing between physical reality ancl spiritual reality. members of the shaman's tribe believe that the shaman can actually change his body into the body of a reptile, animal, or bird. sometimes even the sham

, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roo

had died was not so fortunate. there is a tale in the chronicon norvegiae of a shaman who attempted to bring back the soul of a woman who had suffered a sudden death. in the middle of this work, a severe wound appeared on the shaman's abdomen and he fell lifeless to the ground. a second shaman revived the woman. she related how she had seen the astral spirit of the first shaman crossing a lake in the form of a walrus, and that someone had struck the animal with a weapon, causing the wound that was visible on the orpse. this story may not be a complete fiction. the appearance of marks or wounds on the physical body of someone engaged in astral travel is a common feature both of legends of the werewolf and other were-animals, and of the lore of spiritualism and theosophy. it is known as repe

f that strange and little-known phenomenon called repercussion, by means of which any injury done to, or any mark made upon, the materialized body in the course of its wanderings will be reproduced in the physical body. we find traces of this in some of the evidence given at trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was found to have appeared in the corresponding part of her human body' repercussion appears when the projected body is of so dense an astral composition that it acquires an almost physical reality, and is seen by others as though it were a solid material body. this happens most often when it is projected in animal forms, since the emotions involved are of the most prim

were found to be effective, even those that might result in permanent injury or death. a shaman was expected to get results and often sacrificed the health of his mind and body in order to live up to his reputation. mind-altering techniques used by shamans generally fall into three groups (1) pain (2) music, and (3) drugs. pain exalting the mind through pain or fatigue inflicted on the body takes the form of trials of endurance. the discomfort is sustained for prolonged periods, allowing normal consciousness to slip gradually into the entranced state necessary for the separation of the astral body. frequently, the shaman denies himself water and food, denies himself sleep, exposes his body to the elements, and may even inflict injuries of various kinds upon himself, or have his disciples i

TYSON DONALD THE MAGICAL WORKBOOK

ation that confronts them. they are told to draw a pentagram, or project a circle, or raise a cone of power, or ground and center themselves, or charge an object, or open their chakras, or invoke the light, but are seldom instructed in simple steps how to do these things. the practical directions found in most texts on magic, even in the very best, are woefully inadequate. htuals are set forth in the form of skeletal outlines. while these outlines may serve as useful reminders to those who already know the rituals, they are insufficient for the larger percentage of readers who come upon the rituals for the first time, never having worked a ritual before. even when a ritual is described in detail, it is not enough for the practitioner to know all of the required physical actions and gesture

ening your astral eyes to a beautiful blue that surrounds you on every side, focus your imagination on water. visualize it flowing and running in streams, fountaining upward, falling as rain, rolling as waves of the sea. on tuesday, after passing through the red triangle and opening your astral eyes to a scarlet radiance on all sides, imagine fire blazing, running along sticks of wood, glowing in the form of embers, showering bright clouds of sparks heavenward, and burning with a silent constant flame. on wednesday, after passing through the gateway of the black egg and opening your astral eyes to a featureless pearl-white radiance, visualize the shimmering bands of a rainbow all around you, each colored band dancing with tiny sparks of brilliant white light. the seven bands are red, orang

press up past the fissures and pockets of subterranean water until you enter the base of the pillar. emerge from the ground and fill the pillar of gray stone with your awareness. observe that while you were beneath the earth, day has passed into night. in the moonless sky directly overhead is a large star that outshines all the other stars in the black vault of heaven. draw this star downward in the form of a blazing point of light and cause it to enter the pillar through its rounded, grass-covered top. the star continues to sink until it reaches the heart of the pillar, where it stops. contemplate the star inside the pillar. around the star forms a golden sphere three inches in diameter. the intense blue-white radiance from the star energizes the sphere and causes it to shine with bright

between vibrating "aleph (the name of the letter) and "aaaah (the sound of the letter. if you wish to pronounce the four divine names of the quarters as they were vibrated by the members of the original golden dawn, express ihvh as "yod-hay- vahv-hay" adonai as "ah-doh-nye" eheieh as "eh-heh-yeh" and agla as "ahglah" try doing the exercise alternately with both forms for several days, and choose the form you prefer. keep your throat and mouth open when vibrating divine names or other words of power, and project the sound from your diaphragm so that your entire chest and nose vibrate. when projected properly, vibrated words have immense carrying power. one sign that you are vibrating the words correctly is a tickling sensation inside your nose. it is not necessary to shout the sounds-they

extended with a space between the thumbs. in my own work i have found that separating the hands weakens the projection of force. since this matter is so important, i will quote the description, which comes from regardie's golden dawn (sixth edition, page 371: let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work-his head reaching to the clouds-his feet resting upon earth. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of the god, and elevating the mind to the contemplation of kether, take the step like a stroke with the foot, bring the arms up above the h

TYSON DONALD THE POWER OF THE WORD

e, ia ova1 and iaov. epiphanius, who was born and lived for a considerable period in palestine, reports around the end of the fourth century that the true pronunciation is i, iabe, or in another manuscript iave. theodoret, who was born at antioch, says that the samaritans used the pronunciation iabe, or in another passage, iabai. in magical manuscripts, where the name was used as a word of power, the form i, iabe, occurs frequently, and the form i, iaba, is also common. in a magical manuscript from ethiopia that lists the occult names of jesus, yawe is found. even though the manner of speaking the tetragrammaton may be said to have been lost officially, there are many in modern times who have claimed, and continue to claim, possession of the single, true esoteric pronunciation. early in th

of jesus, yawe is found. even though the manner of speaking the tetragrammaton may be said to have been lost officially, there are many in modern times who have claimed, and continue to claim, possession of the single, true esoteric pronunciation. early in the present century, it was recorded (montgomery, journal of biblical literature xxv [19061, pp. 49-51) that the modern samaritan priests use the form yahweh or yahwa. kabbalists have always maintained a knowledge of the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the

is the twenty-two hebrew letters, which form 231 gates, the total number of possible combinations of two letters (ab, ag, ad, etc. the breadth of the garment, measured by its hem, is composed of four extended forms of tetragrammaton. it is possible to write out each of the letters of ihvh in four different ways, each of which has a different numerical value: traditional meanings tetragrammaton in the form of the human body 45 (m7,1m1, m7,71) ivd, ha, vav, ha 52( 77,11,77,?1) ivd, hh, w, hh 72('7,191 '7,71) ivd, hi, viv, hi 63('7,1m1 '7,713) ivd, hi, vav, hi this garment is said to be twice the area necessary to cover the entire universe. after it was woven, it was folded in half back upon itself. the names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-tw

uropeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the other three sets. there are thus sixteen distinct geomantic figures. expressed in the form of solid and broken lines rather than dots, these same sixteen figures form the fourth stage of the shao yung sequence. each, esoterically speaking, is based upon two letters of tetragrammaton. for example, the geomantic figure known as via (the way) is composed of yod plus yod: via (the way) understanding the name 29 this is an inherently active and willful symbol, because it is based up

the overt form of a banner is actually the invoking sigil for its opposite, occult form; conversely, the invoking sigil for the overt form of a banner is the banishing sigil for its opposite, occult form. this sounds confusing, but it is simple in practice. when we inscribe the invoking sigil for a banner upon the air during a ritual, we are simultaneously suppressing its opposite occult polarity-the form of the banner that occurs when its first and second h switch position. later, when we banish the spirit or power of that overt banner by inscribing its banishing sigil upon the air, we are actually invoking its opposite, occult form, which cancels out the already present overt form the way a negative electrical charge cancels a positive. if we were to inscribe the banishing form first, it

UNLEASHING THE BEAST

understands or simply reinterprets them for his own purposes. for example, most tantric traditions use a form of physical discipline known as kundalini yoga. according to the kundalini system, there are a series of seven energy centers (chakras) located along the axis of the spinal column. at the base of these lies the great goddess as power (shakti) hidden in the human body, which is imagined in the form of a coiled serpent (kundalini. the aim of kundalini yoga is to awaken this serpent power and to raise it through the seven energy centers where it will ultimately be united with the supreme masculine principle, the god, shiva, who is imagined as dwelling in a thousand-petalled lotus at the top of the head. crowley more or less accepts this basic system of seven chakras and the serpent po

VOX SABBATUM

lf holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the devil is by this standard a mirror of the liberated mind awaiting confirmation of self-belief and the desire to becoming something else. remember, throughout history the devil has always been a shape shifter, no common form may

have, and abuse men in a feminine form and women in a masculine form, and lie on top of women or lie under men; and they can also produce semen which they have brought from elsewhere, and imitate the natural ejaculation of it. many suggested succubi and incubi15 take semen from nocturnal emissions, or some incubi squeezed semen out of corpses. when the devil appeared at the sabbat, especially in the form of a goat-man or black man (black ash or covered in mud) his member would be as large as a mule s, being as thick as possible, and would cause all of the presiding witches to be enflamed with lust, that each may know the devil in this way. demoniality (copulation with demons) is an act of high sorcery, as it brings the consciousness of the wizard or witch to a level which exalts the self

ated and taught demons sexual congress. vox sabbatum the witches sabbat 14 psychological functions of modern society. demoniality is the union of the flesh with the daemon, in much the same way as the ritual of azal ucel brings one in communication with their angel. you may also create succubi and incubi to copulate with by dreams. this is done simply by creating a sigil or image which represents the form you desire. the more advanced sorcerer may invoke by some means of ritual a daemon or spirit intelligence. you visualize the sigil and then forming the body according to your carnal desire. you will then masturbate or use other means of self-stimulation, all the while focusing on the demon in question. at the moment of ejaculation or organism anoint the sigil with the elixir. you may bind

y the first bride of adam, called az lilith. she was fiery, bestial, vampyric and a demoness of insatiable lust. she awoke ahriman (or noctifer) and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/samael the dragon and spawned cain. ahriman or noctifer wandered the earth and learned its many secrets; he could do so with speed and cunning. he taught further in the form of azazel men and women about warfare, weapons, armor to the opposites such as make up and sorcery. azazel was now shaitan, his shadow doctrine of witchcraft was of ahriman the dragon, shaitan had now transformed into a sense of continually progressing perfection isolate consciousness, strength, knowledge of both empyrean and the secret abodes of hell and how both may create a powerful go

e god of above and below! i ascend now into the sky, as the angel-djinn of light i am upon earth known as ahriman, arimanius, the dragon of darkness my religion is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful angel, crowned and winged in emerald, luminous as the peacock, as wise as the serpent. i may take the form of the serpent with a lions head, for i am the dragon and beast, who creates and destroys. on my left hand is belias, my shadow form over hades, on my right hand is cain, called elohim, my flesh born son of earth behind me is az lilith, my bride and druj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will mad

WAITE ASPECTS OF MASONIC SYMBOLISM

ols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered martyrdom rather than betray the mysteries which had been placed in his keeping. manifestly, the lesson which is drawn in the degree is a veil of something much deeper, an

estimony belonging to christian times and the secret tradition therein. the christian mysteries of course, to speak of this it is necessary to trend on subjects which at the present are excluded, and very properly so, from discussion in a craft lodge, when they are presented from a religious and doctrinal angle. i shall not treat them from that standpoint, but rather as a sequence of symbolism in the form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

sis capturing the hippopotamus fiend v. horus on the back of the hippopotamus-fiend vi. the slaughter of the hippopotamus-fiend vii. horus of behutet and ra-harmakhis in a shrine viii. horus of behutet and ra-harmakhis in a shrine ix. ashthertet in her chariot x. horus holding captive foes and spearing typhonic animals xi. horus spearing human foes xii. horus spearing the crocodile xiii. horus in the form of a lion xiv. the procreation of horus, son of isis. xv. the resurrection of osiris. xvi. the bekhten stele xvii. the metternich stele--obverse xviii. the metternich stele--reverse introduction i. the legend of the god neb-er-tcher, and the history of creation. the text of the remarkable legend of the creation which forms the first section of this volume is preserved in a well-written pa

series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attempted to keep the sun-god imprisoned in the kingdom of darkness. right in the midst of the spells which were directed against apep we find inserted the legend of the creation, which occurs in no other known egyptian document (col. xxvi, l. 21, to col. xxvii, l. 6. curiously enough a longer version of the legend is give

ccurs in coptic texts, and then he appears as one who possesses all the attributes which are associated by modern nations with god almighty. where and how neb-er-tcher existed is not said, but it seems as if he was believed to have been an almighty and invisible power which filled all space. it seems also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the god khepera, who from first to last was regarded as the creator, par excellence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place

fact that the men and women whom his eye had created were murmuring against him. he then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his gods had to say. in reply the gods advised ra to send forth his eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess hathor. ra accepted their advice and sent forth his eye in the form of hathor to destroy them, and, though the rebels had fled to the mountains in fear, the eye pursued them and overtook them and destroyed them. hathor rejoiced in her work of destruction, and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, an

markable fact, but when we read the following legend of ra and isis we understand why ra, though king of the gods, was afraid of the reptiles which lived in the kingdom of keb. the legend, or "chapter of the divine god" begins by enumerating the mighty attributes of ra as the creator of the universe, and describes the god of "many names" as unknowable, even by the gods. at this time isis lived in the form of a woman who possessed the knowledge of spells and incantations, that is to say, she was regarded much in the same way as modern african peoples regard their "medicine-women" or "witch-women" she had used her spells on men, and was tired of exercising her powers on them, and she craved the opportunity of making herself mistress of gods and spirits as well as of men. she meditated how sh

WESTERN MANDALAS OF TRANSFORMATION SR AL

ic magic is simply that images attract the forces they represent: for example, any five-pointed image, such as a pentagram or a pentagon, attracts the energy known as geburah (identified with mars) on the tree of life (see figure 1-a. the student needs a good understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we notice about the above example (e. g, that a geometric figure with five points relates us to the fifth sephira on the tree) is that number is very important in talisman making. number is, in fact, based on the sephiroth, which are the

n with a compass and a ruler. planetary relationships very early in its evolution, human consciousness deduced that there was some occult connection between the seven planets, metals, and days of the week. as each of the seven days of the week was considered to be under the auspices of specific spirits in the heavens, so did mother nature generate in her womb a concrete expression of that star in the form of the seven principle metals. talismans were often made of the specific planetary metals and then worn. the science of alchemy seeks to release the spirit from the metal in the process of transmutation. we can visualize the same process happening within us, and much of the psychological interpretation of carl jung uses alchemical allegories. herbs, too, are rooted in ancient lore and are

as been shrouded in mystery and written about by many intrigued by its meaning. this pinnacle stone is, according to case, another symbol for christ, the stone rejected by the builders. this capstone is sometimes called the triangle of fire "which is a stone emblem of the eternal flame (case, 1985, p. 83. john michell tells us that the pyramid has often been the scene of mysterious apparitions in the form of a light "which local bedouins see at certain seasons hovering over its peak (michell, 1983, p. 160. this was also witnessed by a mr. william groff and other members of the egyptian institute, who saw a flame rising from the top, but could discover no rational explanation. the pyramid has often been associated in hermetic folklore with revelation of the inner mysteries, and figure 10-c

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 hod on the pattern on the trestleboard is "i look forward with confidence to the perfect realization of the eternal splendor of the limitless light" it has been demonstrated that the dimensi

stral light is often associated in folklore with magic and sorcery. in gematria, we note the association in the word ob (avb, which has a double meaning. it can be translated as necromancer or sorcerer, figure 11-a as well as skin bag.i. e, implying pregnancy. what this points to is that all the illusory forms of nature which become concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother

WICCA EIGHT SABBATS OF WITCHCRAFT

f a sun god) he is betrayed by his 'virgin' wife blodeuwedd, into standing with one foot on the rim of a cauldron and the other on the back of a goat. it is only in this way that llew can be killed, and blodeuwedd's lover, goronwy, llew's dark self, is hiding nearby with a spear at the ready. but as llew is struck with it, he is not killed. he is instead transformed into an eagle. putting this in the form of a bardic riddle, it would go something like this: who can tell in what season the lion (llew, betrayed by the virgin (blodeuwedd, poised on the balance, is transformed into an eagle? my readers who are astrologers are probably already gasping in recognition. the sequence is astrological and in proper order: leo (lion, virgo (virgin, libra (balance, and scorpio (for which the eagle is a

WICCA WITCHCRAFT TODAY

ife according to ancient ritual. though the ritual of europe is now consonant with modern civilisation, the feeling which underlies both the primitive and the civilised is the same: gratitude to the creator and hope for the constance of his goodness. personal worship may take any form, but a group of persons worshipping together always devise some form of ritual, especially when the worship takes the form of a dance. the ritual dance, whether pet formed as an act of worship or as the expression of a prayer, is characterised by its rhythmic action. the prayer-dance is usually for the increase of food, and therefore imitates in stylized form the movements of the animals or the growing of the plants for which increase is desired. the worshipdance is even more rhythmic than the prayer. all the

left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecs

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

it dead, and with its head he went galumphing back -and hast thou slain the jabberwock? come to my arms, my beamish boyl 0 frabjous day calooh! callay- he chortled in his joy. twas brillig, and the slimy toves did gyre and gamble in the wabe; all mimsy were the borogoves, and the mome raths outgrabe. 247 irish& welsh poetry most of the druidic material used by modern druid groups has survived in the form of obscure poetry. many groups go to great lengths to read into many of these poems for druidical material, hidden by the bards during the persecutions. since some of you will progress on to more serious druid groups, it is good to be familiar with some of the more stressed reading material. only the english translations have been provided. in the original, these poems had marvelous rhyme

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wyn n wes tcott the combinations of tziruph. other permutations were named rational right, averse and irregular; these are produced by forming a square and subdividing it by 21 lines in each direction into 484 smaller squares, and then writing in each square a letter in order successively from right to left, or from above down, or the reverse. the most popular mode of permutation has however been the form called kabalah of the nine chambers, produced by the intersection of two horizontal and two vertical lines, forming nine spaces, a central square, and 4 three-sided figures, and 4 two-sided figures, to each of which are allotted certain letters; there are several modes even of this arrangement, and there is a mystical mode of allotting the sephiroth to this figure, but this is a rosicruci

gently and with judgment, and so you obtain the quintessence, the son of the sun. similarly, note the progression; stone, plant, animal, man, god. the old authors added--talia si jungere possis, sit, tibi scire satis; to which this author adds--sed quod scis, nescis# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 66. chapter ten the hexad, s ix, 6. icomachus calls it, the form of form, the only number adapted to the soul, the distinct union of the parts of the universe, the fabricator of the soul, also harmony, and it is properly venus herself. it is also zygeia and nuptialia, and the androgynae who pliny tells us were an african tribe who had dextra mamma virilis, laeva muliebris. among the fates it is lachesis. among the muses it is thalia. numbers--th eir oc

rk of the divine within me, as was fully explained by blavatsky to her esoteric section of theosophists# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 100. chapter fifteen eleven, 1 1. his seems to have been the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection of the decad, and just as the sephirotic number is the form of all good things, so eleven is the essence of all that is sinful, harmful and imperfect. with the ten sephiroth they contrasted the eleven averse sephiroth, symbols of destruction, violence, defeat and death. on the oldest tarot cards, the trump called the tower struck by lightning, number xvi, shows the ten divine sephiroth on one side and the eleven averse sephiroth on the other side;

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

adopted by commentators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foundation upon which the whole structure of the hebrew kabalah rests is an exposition of ten deific powers successively emanated by the illimitable light which in their varying dispositions are considered as the key of all things. this divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, who

stellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which energizes through imagination, or the operation of images. the chald an method of contemplation appears to have be

plato. t. 30. the father mingled every spirit from this triad. lydus, de mensibus, 20. taylor. 31. all things are supplied from the bosom of this triad. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the

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

rendering the real unreal, the concrete abstract, the somatic symbolic. to render time sensible, wrote gilles deleuze, in itself is a task common to the painter, the musician, and sometimes the writer. it is a task beyond all measure or cadence. 13 the time of which deleuze speaks is not time as chronos, that is, time measured in accord with the repetition of events, but time as aion, 14 that is, the form of empty time that fractures the i and dissolves the self,15 the demented time that is out of joint, the event of difference that ruptures chronology, the discontinuous duration of the continuous present,16 the immeasurable time of the force of becoming, the pure immanence of the indeterminate life17 that for all time remains predictably unpredictable.18 hopefully, the path i set forth wi

to articulation, since language cannot a x meaning to the temporal flow without arresting its mobility.68 going beyond the bergsonian notion of time as inner duration in the direction of the more technical phenomenological analyses of husserl, temporal fluidity is ascribed to the intentional structure of internal time-consciousness.69 husserl would have agreed with bergson that reflection imposes the form of objective time upon an evanescent living present, but, in his mind, even the present has to be construed as a constitution of temporal intentionality striving for though never finally achieving a unitary object in the flux of manifold lived experiences.70 the present is not an impressional point lodged between past and future but rather a concatenation of temporal phases composed of re

s in the absence of time, nor time in the absence of consciousness. 120 indeed, for kant, we cannot account for human experience without presuming the unity of self-consciousness the hypothetical construct of transcendental apperception the i think that accompanies all representations and thereby holds manifold sensory data together in time.121 i am an object of inner sense and all time is merely the form of inner sense. for it really says no more than that in the whole time in which i am conscious of myself, i am conscious of this time as belonging to the unity of my self, and it is all the same whether i say that this whole time is in me, as an individual unity, or that i am to be found with numerical identity, in all of this time. 122 time, therefore, is given epistemological preference

er sense. for it really says no more than that in the whole time in which i am conscious of myself, i am conscious of this time as belonging to the unity of my self, and it is all the same whether i say that this whole time is in me, as an individual unity, or that i am to be found with numerical identity, in all of this time. 122 time, therefore, is given epistemological preference over space as the form of intuition that provides the structure of the phenomenal datum as such: time cannot be removed from appearances without there ceasing to be appearances.123 john r. searle captures the point succinctly: since kant we have been aware of an asymmetry in the way that consciousness relates to space and to time. although we experience objects and events as both spatially extended and of tempo

lume 10 in the husserliana series with the title zur ph nomenologie des inneren zeitbewu tseins (1893 1917) on his signature notion of the internal timeconsciousness (inneren zeitbewu tseins, which deals, more specifically, with the double intentionality of retention and the constitution of the flow of consciousness. this prephenomenal, preimmanent temporality becomes constituted intentionally as the form of the time-constituting consciousness and in it itself. the flow of the consciousness that constitutes immanent time not only exists but is so remarkably and yet intelligibly fashioned that a self-appearance of the flow necessarily exists in it, and therefore the flow itself must necessarily be apprehensible in the flowing. 126 in the flow of consciousness, which cannot be isolated from

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

l self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as babalon. samael (the sun daemonic and solar phallic force, an extension of set -magick and solar creative sorcery. samael is the dragon daem

, she who fornicates with daemons, i do seek your kiss, i give you substance now from which you shall enter me! lilith, beautiful mother, giver of life and desire, i do summon thee forth! lilith, who resides in the caves with your children of darkness, spawned through once congress with samael, i unite now your passion through creation! face now the altar, envision the red dragon who changes into the form of the fallen seraphim, samael, and recite: whom fell from heavenly unlight to have knowledge of the darkness, fallen seraph of fire and the sun, i do invoke thee, samael. to you, who has walked the earth for thousands of years, from body to body, now shall you spread your light unto humanity. angel, known as shemna il, who is nasiru d-din, i do invoke thee, solar force, known as sorath

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

bulate deosil one time, returning to the place between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partake in the divine light" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this according to the lvx formulae in appendix f, and say "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mys

sigil. 6. invoke the qabbalistic angelic names associated with the sephirah with which the governor is related. 7. vibrate the call of the aethyr. 74 8. 75 3 the tablets of the bonorum introduction this section on the angels of the bonorum, or the "heptarchia mystica" is one of the sections of mathers' enochian papers that were lost. i originally found a reference to this in campbell's papers in the form shown in figure 88, which he entitled "the 7 days of creation applied to the 7-branch candlestick" this tied the whole latter part of the system to the first seven verses of genesis. this system, however, started with a diagram called the "tabula collecta (figure 40, which went through at least three other subsystems before it reached its pinnacle as shown in the mathers figure. this chap

and says "behold, these tables; herein by their names that work under god upon the earth: not of the wicked but the angels of light. the whole government doth consist in the hands of the 49 whose names are here evident, excellent and glorious. mark these tables and record them. this is the first knowledge. here you shall have wisdom" the dee manuscripts then show seven tables, joined together in the form of a cross, which are collectively called the "tabula collecta" this is shown in figure 40. the structure of each of these tables is shown in figures 41 through 47. 78 79 80 81 82 the letters in these tables have a multifaceted purpose. they are used to generate a second set of tables through the numbering system applied to each square. the tables can be classified with the following mean

results are generally far superior. i believe that the lunar cycles should be worked in with the solar ones when using the enochian system; there should be no contradiction. many people have never given the lunation cycles, in connection with the tablets, any real consideration. i think it is a worthwhile area to develop. although the book of enoch only remotely resembles the dee manuscripts (in the form of dictating angelic entities, the lunar astrology section of the original biblical book should be considered along with the latest research on it, as it may open more doors buried deep within the dee system. practical use of the crystal now that an explanation has been given of the origins and structures of the holy table and various seals, the next step is their use. the most obvious on

forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

k north. the day before, one of the members at the silent meeting saw hebrew letters with which she was not familiar. father fitzgerald welcomed the group warmly and hearing of the "quest" promised his assistance if we would work under his guidance. he produced a notebook in which were hebrew letters. this visit filled the group with hope and expectation. they conducted their meeting according to the form he sent and kept in touch after his return to england. in due time he wrote that if further progess was to be made, people would have to come from england to teach. within a week of receiving this letter, reginald gardiner through the generosity of john and mason chambers (nationally known architect, cabled 300 pounds to pay the passages. advice followed that dr. felkin, with his wife and

ts representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned around the central pillar of mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this 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 six

other periods. at such times it becomes necessary that sons of gods should be incarnated to lead on the new era of the universe. i do not affirm that christ was necessarily a man who obtained adeptship in that incarnation, but rather one who had obtained adeptship and had come down to be incarnated again to lead up the new era. it was however, necessary in the crucifixion of so great a soul, that the form might actually suffer; that everything except the nephesch should be withdrawn, which would be the reason for the cry of the nephesch "my god, my god, why hast thou forsaken me" for the nephesch, which was temporarily abandoned in this case, was the cloak of that incarnation. in other words, only through the mortal part about the man or the god (and then only after incurring that physical

shows that the postulant has attained the knowledge of the second order and has the right of admittance. the third knock of three batteries shows that the postulant is ready to experience the unification of the three higher phases of the soul. three bells sound the unification has begun. standing in the sign of osiris slain, the cowl of darkness is removed. he is then introduced to the zelem (in the form of the officers, the chiah and yechidah. the loosening of the cords show that the separation of the phases of the soul will not now be necessary as unification has begun. also, it shows that the restriction imposed on the aura (by impregnating the aura with the elements during the outer order rituals) is now removed, and the aura and astral body can now expand to encompass the higher vibr

bligation the obligation here is fivefold, representing the five points of the pentagram. one is for each letter of the holy name (yod, heh, shin, vau, heh= 10+ 5+ 300+ 6+ 5= 326, which equates to "vision or revelation" showing that the unrevealed will now be revealed. this reduces further to 11; the 11th trump being lamed, the pathway to geburah and the 6=5 grade. the postulant is then censed in the form of a pentagram, an archetypal geometric pattern symbolizing the oath he has just taken. second point the chief adept gives the challenge "who comes from edom with dyed garments from bozrah" this shows that the postulant has come from edom=611 "the unlawful kingdom" or simply the uninitiated (to the 6=5 level. the reply he gives is a petition of how hard he has worked for his entrance. the

ZOETIC GRIMOIRE OF ZOS

ple: the short sentence..god is love, would be to the subconsciousness either. god love, or. love god. therefore, to be understood by the subconsciousness it would have to read as..god=love, and of course this would have to be believed (on your part) to have meaning: lip avowal here has no value for magical transferences. moreover, the conveyance of such statements is unnecessary and should be in the form of a question, not an answer. symbolized: meaning. is god love. any fact or fiction has no difficulty in finding relatables as supporting evidence because everything has a. point of connection. and a period of reality when instantly and simultaneous to time and place. our difficulty is to re-evoke. as now: so we accept semblance of (i.e. make-belief, religion or faith) as substitute of re

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

jcsca tir, 127, 10; tirwine, boiith. metr. 25, 41; tirfruma, cod. exon. 13, 21; tirmeahtig (potentissimus, 72, 1; tireadig (felicissimus, ccedm. 189, 13. 192, 16; tirfa^st (firmissimus, 64, 2. 189, 19; 1 somelimcp, thoiigh rarely, we find another on. dlar, s;eni. 91. sn. 17g. yngl. saga cap. 2; it agrees with 6e6i more than with 5ior^ we know to what shifts socrates is driven in trying to explain the forms z^i/a and at'a (plato's cratylus p. 29, bekker; 6e6s he derives from dtlv, currere (p. 32* or must wc read it tivor, and connect it with the as. tifer, tiber, ohg. 7x'par] 196 zio. much in the same way as the as. eormen, oiig. irman is prefixed. now when a similar prefix t' meets us in the oast. writings, e.g. tyhraustr (fortissimus, tyspakr (sapientissimus, sn. 29, it confirms the afiin

god, we must lay particular stress on one thing, that the name for the third day of the week, which is what we started with, bears living witness to him at this moment, not only in scandinavia and england (on. tysdagr, swed. tisdag, dan. tirsdag, as. tiwesdseg, but among the common people in swabia and switzerland (ziestag, tiestag, diestik, beside our universal dienstag; schm. 4, 214 brings all the forms together. and there is yet one more testimony to the high antiquity of zio-worship in swabia, which we may gather from an old "wessobrunn gloss' cyuvari= suapa' mb. 7, 375 and diut. 2, 370; which i take to be not teutonoari, as zeuss does, pp. 146-9, but zioivari]\iartem colentes, warian expressing, like lat. colore, both habitare and depairevetv, so that the suevi are oepdirovte'i "apr]

io. the genitive ending -s which is preserved in ziestac, and i have not been so fortunate as to hunt up an erestac^ in the older records of the 13-14th centuries; nevertheless the coincidence of the double names for the day and for the rune should be conclusive here, and we must suppose an ohg. erestac, to match the eresberg. one might be led to imagine that in ertag the earth (erde according to the forms given at the beginning of ch. xiii) was meant. but the ancient way of thinking placed the earth in the centre of the world, not among the planets; she cannot therefore have given name to a day of the week, and there is no such day found in any nation, unless we turn venus and freyja into the earth. to bear this ertag company, there is that name of a place eersel, quoted p. 154 from grama

ndius colunt. and he had previously asserted of the quadi also, a decidedly german people, 17, 12 (a.d. 358: eductis mucroniuts,quos fro numiwibus co/^w^i, juravere se permansuros in fide. perhaps all 1 the suffix -rk would hardly fit with the material sense of heru, far better with a personal heru. 2 does the author overlook, or deliberately reject, the on. or, ren. orrar, as. arwi^ arrow% among the forms for tuesday occur erigtag, ergetag; erge is to arwe, as serge to sorwe, morgen to niorwen &c. trans. zio. 205 tlie teutonic nations swore by their weapons, with a touching of the weapon/ just as the scythians and eomans did per martis frameam, juvenal 13, 79. so arnobius 6, 11: ridetis temporibus priscis coluisse acinacem scythiae nationes. pro marte iiomanos hastam, ut varronis indicant

4. 62, 3; brego dena, beow. 8i8; ho&lesa brego, beow. 3905; gimiena brego, aiidr. 61; beorna brego, andr. 305 (conf. brego moncynnes, cod. exon. 457, 3; there grows up an instructive analogy to the above-mentioned* bragr karla' and to the genitives similarly connected with the divine names tyr, fred and bealdor (pp. 196, 211, 220. the as. hrego equally seems to point to a veiled divinity, though the forms and vowel-relations do not exactly harmonize^ their disagi-eement rather provokes one to hunt up the root under which they could be reconciled: a verb briga brag would suit the purpose. the saxon and frisian languages, but not the scandinavian or high german, possess an unexplained term for cerebrum: as. bregen (like regen pluvia, therefore better written so than bra^gen, engl, brain, fr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e clay beneath a living tree or in a large plant of lavender or basil. there are many other things you can add to a formal ritual, for example, ringing the bell or drawing pentagrams. in this ritual, you could also have passed the elemental tools over the clay to give it additional power. ceremonies are really a glorious mix and match and this is just a sample of how you can combine the tools and the forms to create the ceremony you want. you may like to record in your book of shadows those rituals that work well and others that did not seem so potent, together with any reasons why you think this is so. in time, you will develop perhaps three or four basic ritual 'templates' for coven or personal work, and with practice the preparations and stages will become almost automatic. as your ener

ABRAMELIN2

ath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of veritable magic. hoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diab

ABRAMELIN3

re of c f squares. paras= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squares taken from a square of c f squares. racah is apparently from the hebrew rqh meaning vain, empty; and does not seem to have any particular reference to any of the forms mentioned for the symbols. no. g is again a gnomon of j squares, taken from a square of c f squares. it is placed fourth in order in the ms. cusis may be from the dative plural of the greek word kuon= a dog, but in hebrew it would mean numbering, computing. no. h is a border of c e squares taken from a square of e j squares. perachi, perhaps from prk, savagery. db is a bear in hebrew. th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

hat he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types of lunacies and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little dou

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ly, or by presuming that their psychological character differentiates them from physical laws in the narrower sense; or who abdicates his autonomy, on the ground that the subtler nature of astral phenomena guarantees their authority and integrity (14) the variety of the general character of the "planes" of being is indefinitely large. but there are several main types of symbolism corresponding to the forms of plastic presentation established by the minds of mankind. each such "plane" has its special appearances, inhabitants, and laws- special cases of the general proposition. notable among these are the "egyptian" plane, which conforms with the ideas and methods of magick once in vogue in the nile valley; the "celtic" plane, close akin to 249 "fairyland, with a pagan pantheism as its keyno

ationality so-called. for instance: one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. the adept must be ready for the utter destruction of his point of view on any subject, and even that of his innate conception of the forms and laws of thought<mind are in one sense true. it is only their appearance which alters. copernicus did not destroy the facts of nature, or change the instruments of observation. he merely effected a radical simplification of science. error is really a "fool's knot. moreover, the very tendency responsible for the entanglement is one of the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ly applied to discriminate between objects which have no similarity. one does not ask "what is the difference between a yard and a minute" in practical life. we do ask the difference between two things of the same kind. the book of the law is trying to emphasize the doctrine that each number is unique and absolute. its relations with other numbers are therefore in the nature of illusion. they are the forms of presentation under which we perceive their semblances; and it is to the last degree important to realize that these semblances only indicate the nature of the realities behind them in the same way in which the degrees on a thermoetric scale indicate heat. it is quite unphilosophical to say that 50 degrees centigrade is hotter than 40 degrees. degrees of temperature are simply conventi

ALEISTER CROWLEY EQUINOX EQ I 2

refully performed "lesser ritual of the pentagram< better still, have a skilled teacher. the experiment is an easy one; with two pupils only (of some dozens) i have failed, and that completely; with the others the first experiment was a success. we must include, too, in this section the forms appearing in answer to the rites of ceremonial magic. 61 (consult "goetia" the "key of solomon" eliphaz levi, cornelius agrippa, pietro di abano, barrett and others for instructions) these forms are more solid and real, much more dangerous, and are excessively difficult to obtain. i have known very few successful practitioners. all these forms and names are almost infinitely varied. the

ALEISTER CROWLEY EQUINOX EQ I 4 2

er, have distinguished it from its brother of the colder soil by the name "cannabis indica" the 244 resin of the "cannabis "indica" is hasheesh. from time immemorial it has been known among all the nations of the east as possessing powerful stimulant and narcotic properties; throughout turkey, persia, nepaul, and india it is used at this day among all classes of society as an habitual indulgence. the forms in which it is employed are various. sometimes it appears in the state in which it exudes from the mature stalk, as a crude resin; sometimes it is manufactured into a conserve with clarified butter, honey, and spices; sometimes a decoction is made of the flowering tops in water or arrack. under either of these forms the method of administration is by swallowing. again, the dried plant is

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

tre of energy, or electric force. from the evolution of substance we are led very naturally to the evolution of forms, or of congeries of atoms, and there will then open up to us the- 5- the consciousness of the atom copyright 1998 lucis trust interesting consideration of forms other than the purely material, forms existing in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. t

nd the body of a being who is expressing himself through it, and utilising it in order to work out a definite purpose and central idea. in all these extensions of our final hypothesis, the same triplicity can be seen; an informing life or entity manifesting through a form, or a multiplicity of forms, and demonstrating discriminative intelligence. it is not possible to deal with the method whereby the forms are built up, or to enlarge upon the evolutionary process by means of which atoms are combined into forms, and the forms themselves collected into that greater unity which we call a kingdom in nature. this method might be briefly summed up in three terms involution, or the involving of the subjective life in matter, the method whereby the indwelling entity takes to itself its vehicle of

ons, religions, and organisations) upon this earth; to what has gone on in the moon, which is now a disintegrating form, to what is going on in the solar system, and to what will happen in the solar system when the logos withdraws from that which is, for him, but a temporary manifestation. let us now make practical application of these thoughts. we are living at this time in a period in which all the forms of thought seem breaking up, in which the religious life of the peoples is no longer what it was, in which dogma and doctrine of every kind come under criticism. many of the old forms of scientific thought are likewise disintegrating, and the foundations of the old philosophies seem to be shaken. our lot is cast in one of the most difficult periods of the world's history, a period which

, fantastic, and untenable. yet even if they are only hypotheses, they may prove interesting and give us a possible clue to the mystery. we see civilisations disrupted, we see the religious fabrics tottering, we see philosophies successfully attacked, we see the foundations of material science shaken. yet, after all, what are civilisations? what are the religions? what are the great races? simply the forms through which the great threefold central life, who informs our planet, seeks to express himself. just as we express- 26- the consciousness of the atom copyright 1998 lucis trust ourselves through the medium of a physical, an emotional, and a mental nature, so he expresses himself through the totality of the kingdoms of nature, and through the nations, races, religions, sciences, and phi

l greater whole. we studied three methods of evolution, or development, in connection with this subject. we considered the aspects which were evolved by means of these atoms, their qualities, or psychic nature, and we saw how in the atom of substance the only psychic quality we could postulate about it was the quality of intelligence. we passed on then to atomic forms, subhuman forms, and saw how the forms in the two kingdoms of nature, the vegetable and animal, demonstrated another quality of the deity, that of sensation, feeling, or embryo love and emotion; we also found that in the animal kingdom a third quality, that of rudimentary mind, began to show itself, and that when we arrived at the human atom, we had three aspects demonstrating intelligence, love, and a central will. we extend

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

it forth, and thus the work is carried out. b. the devas on the involutionary arc, the lesser builders, who have not passed through the human stage, also respond to the sound, but unconsciously, or perforce, and through the power of the initiated vibrations build the required forms out of their own substance. third. they act as a stabilising factor, and as long as the force of the sound persists, the forms cohere. when the logos, for instance, finishes the sounding of the sacred aum, and the vibration ceases, then disintegration of the forms will ensue. so with the planetary logos, and thus on down the scale. the words of power, or the permutations of the aum, exist in every possible tone, sub-tone, and quarter-tone, and upon these shades of sound the work of creation and its sustentation

stentation is built up. a multiplicity of sounds exists within each greater sound and affects different groups. it must be remembered also that, generally and broadly speaking, the sounds within the solar system fall into two groups: 1. the initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes. 2. eventuating sounds, or those which are produced from within the forms themselves during the evolutionary process, and which are the aggregate of the tones of every form in any particular kingdom of nature. every form likewise has a tone which is produced by the minute sounds produced by the atoms composing that form. these sounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any de

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ey attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place

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 the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, th

iting 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 the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of varuna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic motion increased the endless flow. the ripple of the forms was seen "aum" said the mighty one "let the builders deal with matter" the molten solidified. the solid forms were built. the crust cooled. the rocks congealed. the builders wrought in tumult to produce the forms of

trol the now, and ponder on the day be with us. the lhas of the eternal sound, the product of the time that was, surmount the sevenfold display. within the ring-pass-not the word of love sounds forth. the sevenfold lords proceed with just vibration to carry out the work. they sound forth each a note of the deep logoic chord. each to his greater lord makes record due. in the solemn breathing forth the forms are built, the colour just apportioned, and the flame within reveals itself with ever growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as

en. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaste

ALICE A BAILEY05 THE LIGHT OF THE SOUL

expression. their objective is, however, different from that of the inner man and they hinder his progress and self-realization. he becomes "enmeshed in their activities" and must free himself before he comes into his heritage of power and peace and bliss. he cannot attain "unto the measure of the stature of the fullness of the christ (eph. 4:13) until there are no modifications to be felt, until the forms are transformed, their activities quieted, and their restlessness stilled. the student is urged to bear in mind the nature of this aspect of evolution which is proceeding concurrently with his own. in his right apprehension of this problem comes realization of the practical work to be done, and the embryo yogi can begin his work- 12- the light of the soul copyright 1998 lucis trust the l

ssness stilled. the student is urged to bear in mind the nature of this aspect of evolution which is proceeding concurrently with his own. in his right apprehension of this problem comes realization of the practical work to be done, and the embryo yogi can begin his work- 12- the light of the soul copyright 1998 lucis trust the lower forms are constantly and ceaselessly active, endlessly assuming the forms of impulsive desires or dynamic mental thought forms, and it is only as this "form-taking" is controlled and the tumult of the lower nature stilled that it becomes possible for the inner ruling entity to liberate himself from thraldom and impose his vibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the posi

ng in the waters of matter, an extension of the same idea only carried down to its more obvious present expression, man as the personality. where there is no longing for any object whatsoever, and where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the forms in the lower three worlds and becomes a true saviour. in the bhagavad gita the following illuminating words are found "for the possessors of wisdom, united in soul-vision, giving up the fruit of works, freed from the bondage of rebirth, reach the home where no sorrow dwells "when thy soul shall pass beyond the forest of delusion, thou shalt no more regard what shall be taught or what has

tangibility but with the demonstration of the subjective or the intangible. this is the word of the third aspect, the brahma or holy ghost aspect. ii. the sacred word. this is the word of glory, the aum. this is the pranava, the sound of conscious life itself as it is breathed forth into all forms. it is the word of the second aspect, and just as the word of nature when rightly emanated provides the forms which are intended to reveal the soul or second aspect, so the pranava, when rightly expressed, demonstrates the father or spirit through the medium of the soul. it is the word of the incarnated sons of god. in such a short commentary as this, it is not possible to write a treatise on this secret of secrets, and this great mystery of the ages. all that can be done is to collate certain f

the prototypes of the seven heavenly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in th

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

higher stage is entered upon and we endeavor to receive into the physical brain that which the soul itself perceives as it looks outward upon those new fields of perception. in the average man, the soul is occupied (as the perceiver) with the three worlds of human endeavor, and looks out, therefore, upon the physical, emotional and mental states of being. the soul identifies itself for aeons with the forms through which contact has to be made if those lower states of consciousness are to be known. later, when a man has gained control of the mind and can offer it to the soul as a transmitting agent, then a vast region of spiritual awareness can unfold itself. the soul itself can then become a transmitting agent, and can pass on, via the mind and from thence to the physical brain, some of th

98 lucis trust what is known and unknown "the removal of phenomenality consists in denying that phenomena have any connection with unification or that they can possibly attain to his holy essence; and the affirmation of eternity consists in being convinced that god always existed; and departure from familiar haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of mankind and turning towards the society of god, since any thought of other than god is a veil and an imperfection, and the more a man's thoughts are associated with other than god the more is he veiled from god, beca

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

d- 7- a treatise on white magic copyright 1998 lucis trust only spirit will persist, plus an increased vibratory action, plus capacity for an intensification of the light when again the cycle of manifestation returns. within the vibratory pulsation of the one manifesting life all the lesser lives repeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even th

all manifestation, in all the kingdoms of nature, is the expression of the life, purpose and type of activity of some being or existence, and thus is literally the conduct (or outer nature or quality) of a life. these springs of action lie hid in the purpose of any life, whether it be a solar life, a planetary entity, a man, or that being who is the sum total of the states of consciousness and of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superior being who, gifted with purpose, and aided by intelligence, is so coordinating his forces that a plan is being sequentially and steadily matured. through a clear knowledge of the goal, that entity sets in activity those steps and stages which when carried forward in orde

ristics, manifests as conscious response to matter, for the qualities are brought into being through the interplay of the pairs of opposites, spirit and matter, and their effect upon each other. this is the basis of consciousness. b. the soul is the conscious factor in all forms, the source of that awareness which all forms register and of that responsiveness to surrounding group conditions which the forms in every kingdom of nature demonstrate. c. therefore the soul might be defined as that significant aspect in every form (made through this union of spirit and matter) which feels, registers awareness, attracts and repels, responds or denies response and keeps all forms in a constant condition of vibratory activity. d. the soul is the perceiving entity produced through the union of father

d walk in that light and transmit it likewise to others. it is perhaps well to remember that the stage of discipleship is in many ways the most difficult part of the entire ladder of evolution. the solar angel is unceasingly in deep meditation. the impulses of energy, emanating from him are increasing in vibratory rate and are becoming more and more powerful. the energy is affecting more and more the forms through which the soul is- 38- a treatise on white magic copyright 1998 lucis trust seeking expression, and endeavouring to control. this brings me to the consideration of the seventh point i made in my earlier analysis of rule i. i said "the soul's meditation is rhythmic and cyclic in its nature as is all else in the cosmos. the soul breathes and its form lives thereby. the rhythmic nat

tages and in its many grades commenced the process of unfolding, and lo, the law began to work. forms arose, and disappeared, but life moved on. kingdoms arose, holding their many forms which drew together, turned together, and later separated, but still the life moved on "mankind, hiding the son of god, the word incarnate, broke forth into the light of revelation. races appeared and disappeared. the forms, veiling the radiant soul, emerged, achieved their purpose and vanished into night, but lo, the life moved on, blended this time with light. life merged with light, both blending to reveal a beauty and a power, an active liberating force, a wisdom and a love that we call a son of god "through the many sons of god, who in their inmost centre are but one, god in his fatherhood is known. ye

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

ream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribute themselves, thus becoming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the three worlds and the four kingdoms in nature. you have therefore: a. three monadic groups of energies. the essential unity expresses, through these three, the- 11- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust qualities of will, love and intelligence. b. seven groups of energies which are the medium through which the three major groups ex

ught into being by the relation of spirit and matter. this interplay produces that psychological entity which we call the christ. this cosmic christ demonstrated to us his perfection, as far as the human family is concerned, through the medium of the historical christ. this psyphological entity can bring into functioning activity a quality within all human forms which esoterically can "obliterate the forms" and so engross the attention as to be regarded eventually as the main factor and as constituting all that is. this truth as to life and quality and form is made most clearly apparent to us in the story of the christ of galilee. he was constantly reminding the people that he was not what he appeared to be, neither was he the father in heaven, and he is ever referred to by those who know

ghts become to him so tangible that he is swayed, turned and- 28- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust influenced by them; and to the world of material appearances, and to the world of the great illusion is added the world of thought forms. he is then subjected to a triple illusion, and he, the conscious life behind the illusion, begins to unify the forms into one coordinated whole, in order the better to control them. thus the personality of the soul makes its appearance. he stands then on the verge of the probationary path. he enters the world of quality and of value, and begins to discover the nature of the soul and to shift the emphasis from the appearance to the quality of the life which has produced it. this identification of the qu

ery kingdom in nature. it is a part of the body nature, inherent and potential, and is the basis of brotherhood, of absolute unity, of universal synthesis and divine coherence in manifestation. the other, the higher aspect, is the principle of self-awareness, and when combined with the lower aspect produces the self-consciousness of the human being. when the lower aspect has informed and pervaded the forms in the subhuman kingdoms, and when it has worked upon those forms and their latent sentiency so as to produce adequate refinement and sentiency, the vibration becomes so potent that the higher is attracted and there is a fusion or at-one-ing. this is like a higher recapitulation of the initial union of spirit and matter which brought the world into being. a human soul is thus brought int

inexpressible and to live by its power. question 2. what are the origin, goal, purpose and plan of the soul? the seven rays are the sum total of the divine consciousness, of the universal mind; they might be regarded as seven intelligent entities through whom the plan is working out. they embody divine purpose, express the qualities required for the materialising of that purpose, and they create the forms and are the forms through which the divine idea can be carried forward to completion. symbolically, they may be regarded as constituting the brain of the divine heavenly man. they correspond to the ventricles of the brain, to the seven centres within the brain, to the seven centres of force, and to the seven major glands which determine the quality of the physical body. they are the cons

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

t history loses its point; ancient beliefs lose their significance; and we have reached an impasse which god himself would seem unable to transcend. this we cannot accept. the cosmic christ, the mystic christ, the historical christ, and the individual christ are to all eternity, and the revelation can therefore be progressive. if we can believe that god is inclusive of all forms and of that which the forms reveal, surely as our equipment develops and our mechanism of contact improves we shall be able to see more of divinity than at present and be deemed worthy, at a later date, of a greater revelation. it is only our limitations as human beings which prevent our seeing all that there is to be seen. the new birth brought us to the point where we became aware of a new world of light and of b

ne, they have steadily progressed from the inert consciousness and slow, heavy rhythm of the mineral kingdom, and have revealed sequentially more and more of the hidden divine nature, until we come to man whose consciousness is of a much higher order and whose divine expression is that of the self-conscious, self-determined deity. from automatic forms of consciousness, the life of god has carried the forms of life through sentient consciousness to the instinctive consciousness of the animal; then it has progressed on into the human kingdom, wherein self-consciousness holds sway, until the higher members of that kingdom begin to show a disposition towards divinity. the faint, dim signs of a still higher kingdom can now be seen, in which self-consciousness will give place to group-consciousn

es more sensitive and less gross in its nature. if man cannot do the work demanded of him, another creature who can, will arise."10 such has always been the evolutionary plan. the life of god has constructed for itself vehicle after vehicle, in order to manifest, and kingdom has succeeded kingdom. the same great expansion is imminent today. man, the self-conscious being, can differ radically from the forms of life in the other kingdoms because he can go forward upon the wave of god's life in full consciousness. he can share in the "joy of the lord" as the wider reaches of consciousness become his; he can know the nature of that bliss which is the outstanding condition of god's nature. there is no need for human failure, nor for a definite break in the continuity of revelation. there is tha

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

ly use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally colours the appearance. later, this inherent quality of the appearance changes, and it is the quality nature of deity (as expressed in the soul) which obliterates the quality of the forms. during the stage wherein it is the quality of matter which is the paramount influence, that material radiance makes itself felt in a triple form. these from the angle of the entire sweep of the evolutionary process, and as far as the human personality is concerned appear sequentially, and qualify the matter aspect with its three major presentations: 1. the quality of physical substance

passes on the phenomenal plane through all the stages with the same direction, power, steadiness in growth and in the adaptability of form to circumstance and environment, as does the life of god as it flows through the various kingdoms in nature from age to age. the thread of the unfolding consciousness can be traced with clarity in all. forms are built, used and discarded. cycles of lives bring the forms into certain phases of unfoldment needed by the progressively inclusive consciousness. other and later cycles demonstrate the definite and specific effects of this developed consciousness, for some lives are predominantly fruitful in producing causes (which is a paradoxical sentence with deep meaning) and others in working off the effects of the earlier initiated causes. this is a point

the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveal

to be, must be a plan. teach me the purpose of it all. how can i work, immersed in deepest matter? tell me the thing that i must do' the magician said 'listen, o worker in the furthest world, to the rhythm of the times. note the pulsation in the heart of that which is divine. retire into the silence and attune yourself unto the whole. then venture forth. establish the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it might be of value, if here were summarized in more simple and less occult terms, the significance of the above esoteric stanzas, to express their true me

in service and for purposes of assimilation into the whole. all these qualities and activities are based upon the foundation of good character and the qualities developed upon the probationary path. the effort to draw forth the intuition requires directed occult (but not aspirational) meditation. it requires a trained intelligence, so that the line of demarcation between intuitive realisation and the forms of the higher psychism may be clearly seen. it requires a constant disciplining of the mind, so that it can "hold itself steady in the light, and the development of a cultured right interpretation so that the intuitive knowledge which has been achieved may then clothe itself in the right thought forms. subservience or obedience to the plan involves something else than a vague and misty r

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

here the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of int

t iii as you face this opportunity in a world which is passing through a major crisis, i would like to state that it is necessary for all working brothers and disciples to have three things in mind if they are to work efficiently and as desired. first: disciples should know that the masters have three grades of workers. there are those doing the difficult work in the outer world. they materialise the forms through which the hierarchy can express its intentions and they make the human contacts. there are many such disciples and they are doing this work from their own free choice and because they have realised the immediate and coming need of humanity and have pledged themselves to serve. there are, secondly, those who act as links between the elder brothers of the race, the masters of the w

edium of his tangible world and his works. they have a most interesting function but one which will not become evident for a long time not until the building forces of the universe are better understood. this will be co-incident with the development of etheric vision. this group will act as a channel of communication or intermediary between the energies which constitute the forces which construct the forms and fabricate the outer garment of deity and the human spirits. you will note here, consequently, the possibility that this group's main initial work will be concerned with the problem of reincarnation. that problem deals with the taking of an outer garment or form under the law of rebirth. 8. the psychologists will form this next group and they will be concerned with the revelation of t

osition that not one single thing which produces any reaction of pain or distress in the emotional body matters in the very least. these reactions are simply recognised, lived through, tolerated and not permitted to produce any limitation. all disciples would do well to ponder what i have just said. the whole process is based on a deep-seated belief in the persistence of the immortal being within the forms of soul and personality. this inner realisation grows with the development of power in meditation whether it is individual meditation or group work. meditation is essential for establishing a freer inner spiritual interplay again whether as a soul in relation to the personality or a group of disciples in relation to their master or each other. you might here well ask: why is this sensiti

t sound a sound of pain and sorrow, of weakness and distress "the magnet drops into the mass of clutching hands. it disappears from view. disturbance then occurs. the soul, whose eyes serene have looked upon the far horizons of the world, withdraws its gaze. both eyes are focussed on the tumultuous group of seekers after truth. the soul searches for the magnet and sees it not, for it is hidden in the forms of many men. the soul descends and walks the way of earth and not the ways of mind. the far horizon disappears. the vision just before the eyes succeeds; the immediate takes the place of that which has been distant. and in that place immediate, the magnet reappears" july 1937 my brother: the mental body in your case is governed by fifth ray energy. this is a pronounced condition and- 89

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ucis trust the christ and the buddha combined the way of the mind and the way of the heart in their perfection, and towered above their fellowmen from the heights of their achievement. they swayed hemispheres and centuries, whereas lesser sons of god sway countries and shorter periods of time. they still have some consummating work to carry through, though the indicated work lies not so much with the forms which embody their enunciated divine principles light and love as with the souls who have evolved through the application of these principles. in june 1945, christ set in motion the forces of reconstruction which are related to the will aspect of divinity and which remain as yet the least powerful of the three streams of energy, released during the three full moon festivals in 1945. thes

self. because divinity is immanent or present in all forms and, therefore, in all human beings, that will must eventually be fulfilled; because of the tremendously material intention (esoterically speaking) of all forms at present, that will has hitherto been retarded in its expression; it has not been the will of man to establish right human relations. hence the discipline of war, the torture of the forms, and the misery in human living today. these factors are bringing about a great and general transformation; the indications of this is easily to be seen by spiritually minded people. such people are constantly saying (as christ did in the garden of gethsemane "let the will of god be done (matt. xxvi.39) they say it ignorantly and often hopelessly; nevertheless, it indicates a general pro

e shown to be false and this doctrine must be countered by the manifestation of god in man, the hope of glory. it is this surely that the expected approach will demonstrate; it will prove also the close relationship between god transcendent and that in "him we live and move and have our being" because "having pervaded this entire universe with a fragment of himself, he remains" god is immanent in the forms of all created things; the glory which shall be revealed is the expression of that innate divinity in all its attributes and aspects, its qualities and powers, through the medium of humanity. on the fact of god and of man's relation to the divine, on the fact of immortality and of the continuity of divine revelation, and upon the fact of the constant emergence of messengers from the divi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and the lord of shamballa, with his assistants and with the aid of the watching members of the hierarchy, are not discouraged over the initial results. humanity is responding unexpectedly well. there has been much success along this line but the results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the forms to which they have hitherto anchored their emotions, their desire, and their mental perceptions. they fail, as yet, to see the irrefutable evidence of constructive activity and of true creative work. the temple of humanity in the new age is rising rapidly but its outlines cannot be seen because men are occupied entirely with their individual or national selfish point of view and with the

, plus the capacity or incapacity of a human being to express this speed, will, when properly approached, reveal much that today remains a mystery. at this time, the whole world is embroiled in the chaos and the turmoil incident upon the clashing of the forces of the sixth and the seventh rays. as one ray passes out and another comes into manifestation and their impact upon the earth and upon all the forms in all the kingdoms of nature has reached the point where the two influences are equalised, then a definite point of crisis is reached. this is what has occurred today, and humanity, subjected to two types or forms of energy, is thrown "off centre" and hence the intense difficulty and tension of the present world period. the cause of this is not only the impact of the two types of energy

l the kingdoms of nature has reached the point where the two influences are equalised, then a definite point of crisis is reached. this is what has occurred today, and humanity, subjected to two types or forms of energy, is thrown "off centre" and hence the intense difficulty and tension of the present world period. the cause of this is not only the impact of the two types of energy, beating upon the forms of life with equal force, but also that the energy of humanity itself (which is a combination of the fourth and fifth rays) is swept into the conflict. to this must also be added the energy of the animal kingdom (again a combination of the energies of the third, fifth and sixth rays) for this governs the animal or physical form of every human being. you have, therefore, a meeting of many

contact. the stages of this import might be covered briefly by the following words: contact, conflict, adjustment, equilibrium (a form of stalemate or static condition such as was arrived at during the 19th century, absorption and the final disappearance of the weaker outgoing energy. the conclusion is always inevitable for it is not the rays themselves which are in conflict but the substance and the forms which are implicated during the period. secondly: the quality of the ray can be considered. this is in reality the expression of its soul and intrinsic nature, which impinging upon the condition existing when the ray comes into manifestation definitely does three things: 1. changes the nature of the civilisation and the culture of humanity in any given period. it is this force which the

oncentrated upon the producing of physical effects and material results, and that the focus of the attention of the magician of the day can be seen in the stupendous production of those ancient and gigantic forms, standing silent and still in their pristine magnificence, which today call for the attention of- 64- the destiny of the nations copyright 1998 lucis trust archaeologists and travellers; the forms of lesser magic which they produced were dedicated to the magical protection of the physical form and allied matters. in later days, we have the appearance of alchemy in its many forms plus its search for the philosopher's stone and the teaching as to the three basic mineral elements. they were driven esoterically and from the subjective side of life to search for that which could unify

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

wilderment, the dominance of the lower psychic powers, and many other forms of the world illusion. but the time has come when the word must be used with a developed discriminating sense, and when the disciple must know clearly and comprehend the nature of that phenomenal miasma in which humanity moves. for the purposes of clarity and in order to distinguish more definitely and effectively between the forms of illusion in which the soul moves, and from which it must liberate itself, it will be necessary for us to separate the- 33- glamour: a world problem copyright 1998 lucis trust great illusion (in its various aspects) into its component parts in time and space, and this i attempted partially to do when i defined for you the words maya, glamour, illusion, and the dweller on the threshold

truth, and distorting a very large number of human values. 2. this fog, this glamour which envelops humanity at this time must be realised as a definite substantial thing, and must be dealt with as such. the disciple or aspirant who is seeking to dispel glamour, either in his own life or as a service rendered to the world, must recognise that he is working with substance, with the breaking up of the forms which it has assumed, and with the dissipation of a material all-enveloping substance material in the same sense as thoughtforms are substantial things but (and here is a point of importance) of a less substantial nature than the forms of glamour found upon the astral plane. we are quite willing to remember that "thoughts are things" and that they have a form life and a purpose of their

same sense as thoughtforms are substantial things but (and here is a point of importance) of a less substantial nature than the forms of glamour found upon the astral plane. we are quite willing to remember that "thoughts are things" and that they have a form life and a purpose of their own. but they have a more unique and separative existence, and more clearly defined and more definite outlines. the forms of glamour on the astral plane are even more substantial but are less clearly defined. thoughtforms are dynamic, penetrating, clear cut and outlined. glamours are smothering, vague, and enveloping. in them, a person is immersed as in the ocean or in a "sea of fog" with thoughtforms, he is confronted or faced, but not immersed. it might almost be said that the astral body of a person come

ed forward by those who come out into manifestation along the lines of energy which embody the second, fourth and sixth rays. i emphasise this as disciples frequently undertake tasks for which they are not particularly fitted and whose rays do not aid them in accomplishment and sometimes prevent that accomplishment. the whole subject is related to consciousness, to the second aspect, and concerns the forms through which mankind becomes progressively aware. glamour is caused by the recognition of that which man has himself created and, as has occultly been said "man only becomes aware of reality when he has destroyed that which he has himself created" these forms fall into two major groups: 1. those forms which are of very ancient origin and which are the result of human activity, human thi

gressively aware. glamour is caused by the recognition of that which man has himself created and, as has occultly been said "man only becomes aware of reality when he has destroyed that which he has himself created" these forms fall into two major groups: 1. those forms which are of very ancient origin and which are the result of human activity, human thinking and of human error. they embrace all the forms which the desire nature of man has created down the ages and are the nebulous substance of glamour nebulous from the physical angle but dense from the angle of the astral plane. they are that which provides the incentive behind all striving and activity upon the outer plane as man attempts to satisfy desire. from these forms the individual aspirant has ever to rid himself, emerging after

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

foldment of this conscious response is, in reality, the growth of the sensitive awareness of the planetary logos himself. the human mechanism and its ability to respond to its environment (as science well knows) has been developed in response to an inner urge, present in every human being and in all forms of life, and to the "pull" and magnetic effect of the surrounding environment. step by step, the forms of life upon the physical plane, down through the ages, have unfolded one sense after another; one form of sensitive response after another becomes possible as the mechanism is produced, until the human being can receive impressions from the physical plane and rightly interpret them; can respond to the emotional contacts of the astral plane and succumb to them or surmount them; and can b

s and thus joins the great array of instincts and of instinctual reactions of which the human being is possessed and which admit him into the life and conditioned awareness of all that exists in the three worlds, including the three subhuman kingdoms of nature. it is with these subliminated and controlled instincts that those masters and disciples work whose task it is to oversee the evolution of the forms of life in the subhuman kingdoms. the higher forms of mental telepathy, involving the soul and the abstract mind are concerned solely with the divine plan as the hierarchy works it out in the three worlds. the science of impression is concerned, therefore, primarily, with the divine purpose as shamballa is working it out, and also with those higher aspects of hierarchical work which are

that is not "kept in shape and livingness" by this determined inflow and outflow, and there is therefore no part of the body of manifestation (which is an integral part of the planetary vehicle of the lord of the world) which is not in complex but complete touch with his divine intention through the medium of his three major centres: shamballa, the hierarchy, and humanity. in the multiplicity of the forms of which his great composite vehicle is composed, there is no need for him to be in conscious touch. it is, however, possible, should he so desire it, but it would profit him not, any more than it would profit you to be in conscious touch with some atom in some organ of your physical body. he works, however, through his three major centres: shamballa, the planetary head centre; the hiera

ssion. recognition is given today, by thinkers, to the factual nature of energy (and i am using that word "factual" most advisedly; energy is now regarded as all that is; manifestation is the manifestation of a sea of energies, some of which are built into forms, others constitute the medium in which those forms live and move and have their being, and still others are in process of animating both the forms and their environing substantial media. it must also be remembered that forms exist within forms; this is the basis of the symbolism which is to be found in the intricate carved ivory balls of the chinese craftsmen where ball within ball is to be discovered, all elaborately carved and all free and yet confined. you as you sit in your room are a form within a form; that room is itself a f

re beginning to work outward in the direction of the subhuman kingdoms and to attract more forcefully the kingdom of souls than heretofore. the hierarchy has, however, no interior restrictions such as are consciously and deliberately imposed upon itself by shamballa or which are unconsciously imposed by humanity; any blocking of the hierarchical radiation (if i may use such a term) will come from the forms on which the impact of its radiation is sought, but the outgoing influence of the central triangle of the hierarchy is unique and far-reaching. all that we have here been considering takes place within the etheric body of the planet, for all these centres exist etherically, and only etherically, and are not affected by the fact that the "units of energy" in shamballa or in the hierarchy

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

er se. our subject is the seven rays and their relationship to the zodiacal constellations or in other words the interaction of the seven great lives which inform our solar system with the twelve constellations which compose our zodiac. secondly, that we have necessarily to study these energies and their interplay from the angle of their effect upon the planet, and incidentally, their effect upon the forms in the various kingdoms of nature and particularly in connection with the fourth kingdom, the human, and with individual man average man, the disciple and the initiate. we shall enter into no definitions in connection with technical astrology, nor shall i use the many technical terms. if, in the presentation of this vast subject, and in the process of indicating the attitude of the agele

arnation, and what is called the "second fall" applies to this. the first fall has reference to the taking of a form of cosmic etheric matter, such as is the case with the heavenly men, the prototypes of the human jivas. in this latter case the bodies used are called "formless" from our standpoint, and are "vital bodies" animated by cosmic prana. in the case of ourselves and the remaining groups, the forms are composed of substance of the three lower planes (that which the logos does not regard as a principle) and, therefore, matter responding still to the vibration of the earlier system. this means that the four lower hierarchies are links between the life of the past and of the future. they are the present. they had not finished their contacts with the active intelligent principle of the

then initiated upon the physical plane and producing outer physical events took approximately 5,000 years to mature and the sun was in gemini when the final crisis of individualisation took place and the door was then closed upon the animal kingdom. it has been stated that sagittarius governs human evolution, as the sun was in that sign when the hierarchy began its approach in order to stimulate the forms of life upon our planet. sagittarius, however, governed the period of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied stimulation. the sun was in gemini when this approach was consummated by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol

development and by what is esoterically called "ancient relationship" between the informing entities of the planets and of the constellations. this relation exists between beings and is founded on a law of affinity. it is this law of affinity which produces the magnetic pull and the dynamic response between constellations and planets within the solar system and between some particular planet and the forms of life upon another planet and the "impending energies" as they are called, which are being received from some major source. the capacity to receive and profit by the planetary energies (themselves received as emanated from some constellation) is dependent upon the point in evolution which determines the receptivity and the responsiveness of the mechanism of reception. this constitutes

emanated from some constellation) is dependent upon the point in evolution which determines the receptivity and the responsiveness of the mechanism of reception. this constitutes an unalterable law and accounts for the power of certain planets which may have hitherto remained undiscovered and which have therefore had little to do with evolution up to the present, owing to the unresponsiveness of the forms of reception. the planets, the energies and forces have existed all the time but have remained ineffective and consequently undiscovered owing to the non-existence of the needed instruments of response. they will, therefore, have no effect upon the life and history of an individual and only become potent and "magnetically informing" when a man has reached a certain point of development a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ch must be known before the initiate-consciousness can be developed. emphasis in the past has been upon subjective but nevertheless material forces (hidden within the human being, and frequently upon the psychic powers, such as clairvoyance and clairaudience which man shares in common with the animals. physical purity has been enormously emphasised in the old schools and concerns the cleansing of the forms through which the soul must manifest. this cleansing is not esoteric in nature and is no sign of esoteric or of spiritual unfoldment. it is only a most necessary preliminary stage; until this purification has been undertaken, more advanced work is not possible. the physical disciplines are needed and useful, and must find their place in all schools for beginners; by their means the neoph

, and thus gains some insight into the nature of the divine trinity and the electrical nature of all phenomena, including the human being. 8. esoteric psychology is also regarded as of major importance. this marks a shift of attention away from the more material presentation of the old schools of esotericism, with their emphasis upon planes, the material building processes and the constitution of the forms. in the new schools, the emphasis will be upon the nature of the soul within the forms and upon that creating agent who works with and in the material world. the seven major types of people are studied; their characteristics are investigated, plus their relation to the seven groups into which the hierarchy is divided and the seven great rays or energies (the emanations that the bible cal

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

life of the solar system, certain limitations and certain areas or states of consciousness which still await mastering. these limitations and relative imperfections may cause definite effects in their bodies of manifestation the various planets as expressions of lives, and the solar system as the expression of a life. given also the hypothesis that these outer bodies of divinity, the planets, are the forms through which certain deities express themselves, it may be a true and logical deduction that all lives and forms within those bodies may be necessarily subject also to these limitations, and to the imperfections growing out of these unconquered areas of consciousness and these states of awareness, hitherto unrealised by the deities, incarnated in planetary and solar form. given the post

two means of knowledge are available, the entire subject of the etheric body will take on a new importance and be correctly understood. 3. causes arising in the mental body i started this section of our study with the causes arising in the astral and etheric bodies because they are the major sources of trouble, owing to the fact that the bulk of humanity is astrally focussed, just as the bulk of the forms in the animal kingdom are etherically focussed. the forces pouring into the animal kingdom come predominantly from etheric levels and from the dense physical levels of life. the higher animals, however, owing to the development brought about through their contact with human beings, are becoming susceptible to forces coming from the astral plane, and they thus develop actions and reaction

e of extraneous irritants, producing immediate effects upon the sensitive organism of man's body. i am not here referring to infectious or contagious difficulties. perhaps one point which i might helpfully emphasise is that it is this obscure planetary effect (obscure to us, at this time) upon the physical body which is the major cause of death where the purely animal form nature is concerned, or the forms of life present in the animal and vegetable kingdoms, and to a lesser and slower degree in the mineral kingdom likewise. death, as far as the human being is concerned, is increasingly due to the planned intent and planned withdrawal of the soul, under the pressure of its own formulated intent. this is true to some degree of all who die, except those who are of so low a grade of intellige

net is itself constructed; this soul can be withdrawn according to cycles, undetermined yet by science but fixed and certain in their working apart from great planetary accidents or the direct action of the fourth kingdom in nature. this innate planetary power leads to the death of an animal and in the larger sweep of evolution to the extinction of a species; it leads also in time to the death of the forms of the vegetable kingdom and is also one of the causes which leads to the autumnal cycle in the year, producing the "sere, the yellow leaf" the loss of verdure in the grass, and those cyclic manifestations which indicate not alone death, upon a temporary and passing scale, but the complete cessation of vitality within a form "times of perishing" are cyclic manifestations of the "destroye

rbed into the substance of the planet. a focussed use of- 146- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the imagination will aid you in discovering how vitally constructive this agency of divinity can be. death has been present upon our planet from the very night of time itself; forms have come and gone; death has overtaken plants and trees, animals and the forms of human beings for untold aeons, and yet our planet is not a charnel house as it well might be in the face of this fact, but is still a thing of beauty, unspoilt even by man. the processes of dying and of dissolution and the dissipation of forms goes on every moment without producing contagious contamination or the disfiguring of the surface of the earth. the results of dissolution are

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ext one thousand years, though the basic motive that of love between two people will remain unchanged or more properly emphasised and selflessly expressed. the attitude of parents towards their children will alter dramatically and the responsibility angle will be continuously emphasised, though that responsibility will be concerned primarily with the time, opportunity and correctness of producing the forms which incarnating souls will assume. the idea of the need for rapid procreation and the production of large families through which the state can achieve its end will be changed. the preparation of adults for the duties of parenthood and their training in the basic necessities of the coming child will shift increasingly to the mental and spiritual levels of consciousness and be less given

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

is entirely his own fault and which is subject to cure if he employs the right measure of self-discipline. with these he must deal himself, for they concern the personality, and with your personalities i have no affair. i refer to the loneliness which comes when the accepting disciple becomes the pledged disciple and steps out of a life of physical plane concentration, and of identification with the forms of existence in the three worlds, and finds himself in the midway place, between the world of outer affairs and the inner world of meaning. his first reaction then- 32- discipleship in the new age- volume ii copyright 1998 lucis trust is that he is alone; he has broken with the past; he is hopeful but not sure of the future; the tangible world to which he is accustomed must, he knows, be

ill-to-good among men, and therefore among all the lesser evolutions. d. under the law of sacrifice, the lord of the world remains ever behind the scenes, unknown and unrealised by all the "seeds" he came to save, until such time as they have reached the stage of flowering forth as perfect men and, in their turn, become the saviours of humanity. then they know him to exist. from the standpoint of the forms of life in the four kingdoms of nature, sanat kumara is non-existent. in developed humanity, prior to moving on to the probationary path, he is sensed and dimly sought under the vague word "god" later, as the life which the "seeds" have- 199- discipleship in the new age- volume ii copyright 1998 lucis trust manifested reaches the higher layers or brackets in the human hierarchy, there em

signs, and behind the numerology which attempts (hitherto quite unsuccessfully) to convey the truth, but which in a mysterious manner conditions the creative work, are certain formulas which as i have pointed out express significance, intention, meaning. with three of the formulas we have spent a short time in consideration. broadly speaking, these three condition the evolutionary process through the forms which are the result of the correct use of these formulas in such a way that a directive is given. i know not how else to express it. the three directives, therefore, already dealt with, embody and express the oldest invocative appeal in the world and (because of the age of this appeal) these three formulas have given a direction that naught can offset; the resultant conditions are inevi

o express these ideas with greater clarity. however, under the law of correspondence or analogy, the initiate can gradually come to a true perception of the significances involved. these points of revelation emanate from the world of significances, and not from the world of meaning; they cast light, if truly interpreted and in due time, upon that world of meaning, thereby redeeming and liberating the forms in the world of appearances. you have therefore, in this suggested point of revelation, the same three sequential methods of apprehension of truth as is to be found in all such revelations. what are these methods? there is, first of all, the recognition of a great procedure which must, under the law of assembly, be responsible for the bringing in of extra-planetary energies as the redemp

d patched up forms, or through the preservation of ancient techniques and attitudes. it will come into being through entirely new forms and by means of the intelligent discarding of old modes of religion, government and economic and social idealisms. the need for sensitive intermediaries who can sense the new emerging realities and can take the needed constructive steps is great. they must create the forms which these subjective ideas must utilise. i make these few suggestions to aid you and other workers in the task of reorganisation by indicating the type of worker needed today in the world, and much needed in the task you are- 410- discipleship in the new age- volume ii copyright 1998 lucis trust seeking to do for humanity and incidentally for us. sound business methods must distinguish

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

redominantly third ray groups with, therefore, a dominant outer expression and control, and originating as the result of desire. their focus has been outstandingly material, and that has been part of the intended plan. right objectivity and expression has been the goal, and still is, of the evolutionary process. but the groups now forming are a second ray activity and are building groups building the forms of expression in the new age. they are not the result of desire, as the term is usually understood, for they are founded basically on a mental impulse. they are subjective in fact and not objective in nature. they are distinguished by quality more than by form. that they may eventually produce potent objective effects is to be desired and such is their intent in our minds, but at the pre

find ourselves. the question arises here whether the cycle is susceptible to interference and whether it must not perforce run its appointed course. i would remind you that the law of cycles is the law governing the appearing and the disappearing of great and active energies which pass in and out of manifestation, fulfilling the purposes of deity and yet limited and handicapped by the quality of the forms upon which they make their impact. if any intervention is possible and takes place, it will be an "intervention in time" such an intervention is hinted at in the sacred scriptures, such as the new testament, where it is foretold that "for the sake of the elect, the time shall be shortened" the real meaning of this (which is not apparent in the rather inadequate translation which we have)

personally have naught to do; they refuse to recognise that god works out his will through men, just as he is ever seeking to express his love through men; they will not believe that that will could possibly express itself through the destruction of evil with all the material consequences of that evil. they cannot believe that a god of love could possibly employ the first divine aspect to destroy the forms which are obstructing the free play of the divine spirit; that will must not infringe upon their interpretation of love. such people are individually of small moment and of no importance, but their massed negativity is a real detriment to the ending of this war, just as the massed negativity of the german people, and their inability to take right action when hitler's purposes were disclo

ination of a terror campaign. these are not permitted by the rules of the brothers of humanity. from a purely physical angle, this can be interpreted as putting the "armies of the lord" at a disadvantage. it is this right attitude on the part of the forces of light which has an undesirable effect upon the appeasers and pacifists of the world. these would, for humanitarian reasons and from love of the forms through which humanity functions, bring the war to an immediate end. in their well-meaning blindness they would sacrifice the future of humanity and the lives of- 280- the externalisation of the hierarchy copyright 1998 lucis trust millions of people at a later date for a temporary cessation of hostilities. i would emphasise to you that the forces of evil must be defeated now; the evil l

ndition surrounding the aspirants of the world today? we have a world full of unrest, a world full of pain, sorrow and strife, a world in which the emotional bodies of humanity are in a condition of tremendous disturbance, a world in which animals, men, women and children suffer, agonise and die; a world in which hunger, sin, sickness, famine, rapine, and murder stalk unarrested; a world in which the forms of religion exist but the life has gone, in which science is prostituted to the ends of money and hate, and in which the produce of the earth is not for the sustenance of the race but for the nourishing of the purses of the few; a world in which faith is oft the subject of scoffing, in which unselfishness is regarded as the attribute of a fool, and in which love is exploited in its lowes

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

present generation, or even to the next; it will, however, be steadily though gradually appreciated as the new world religion with its emphasis upon the invocation of energies and the evocation of "life more abundantly" is developed and has its inevitable effect. students would do well to bear in mind that the impact of energies upon forms produces results which are dependent upon the quality of the forms receiving the impression. this is a statement of occult- 49- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust law. one of the purposes lying behind the present holocaust (world war ii) has been the necessity for the destruction of inadequate forms. this destruction could have been brought about by an act of god, such as a great natural catas

n brought about by an act of god, such as a great natural catastrophe or a universal epidemic, and such had been the original intention. humanity was, however, swept by forces that carried in themselves the seeds of destruction, and there was that in humanity which responded to those forces. therefore the law of destruction was permitted to work through humanity itself, and men are now destroying the forms through which many masses of men are functioning. this is both a good and a bad thing, viewed from the evolutionary angle. it is nevertheless a fact which cannot be gainsaid, and the problem, therefore, confronting the custodians of the will, working through the custodians of the plan, is to bring good out of the evil which man has wrought, and thus gear events to the larger issues. that

are of substance. an enforced celibacy and a rigid vegetarianism are familiar instances of this, and these physical disciplines have been put in the place of emotional loveliness, mental clarity, intuitional illumination, and the thoughts of the aspirant become focussed downwards into matter and not outwards and upwards into light. 2. the energy of destruction: this is a destruction which removes the forms which are imprisoning the inner spiritual life, and hiding the inner soul light. this energy is therefore one of the major aspects of the purificatory nature of the divine life, and that is the reason why i have put purification ahead of destruction. it is the destroying aspect of life itself, just as there is a destructive agency in matter itself. two things must be borne in mind in con

ahead of destruction. it is the destroying aspect of life itself, just as there is a destructive agency in matter itself. two things must be borne in mind in connection with the destroyer aspect of deity and with those responsible for its appearance: a. the destructive activity is set in motion through the will of those who constitute the council at shamballa and who are instrumental in bringing the forms in all the subhuman kingdoms into line with the evolving purpose. under cyclic law, this destructive energy comes into play and destroys the forms of life which prevent divine expression. b. it is also brought into activity through the determinations of humanity itself which under the law of karma makes man the master of his own destiny, leading him to initiate those causes which are res

the will-to-know. these are in truth three aspects of the divine will which exists in its perfection in the solar logos and finds a medium of expression through the planetary logos. this will is therefore working out in seven ways, via the living qualities of the seven planetary logoi who express themselves through the seven sacred planets; they are preoccupied with the endeavour of bringing all the forms of life within the orbit of their influence up to the same measure of recorded recognition and of registered existence. it will be obvious to you, consequently, that on each of the seven sacred planets one aspect of the divine will will be dominant. this is the significance of space the field wherein states of being are brought to the stage of recognition. when that stage has been reache

ALICE BAILEY THE LABOURS OF HERCULES

o happiness is not to be free from suffering but to lose yourself in something outside yourself. the aquarian law is based on spiritual illumination, on intuitive perception and brotherly love which is identification with every form in every kingdom in nature. a tremendous future lies ahead; two thousand five hundred years will have been consummated. we are on our way. remember, the more rarefied the forms through which the life is acting, the more rapid the reaction. that is why we have this tremendous speed in every department of life, why we are all so strung up. we have piscean bodies and we are trying to vibrate to the aquarian age. we are not aquarians yet; there are no true aquarians; we are not yet equipped. for that age some of the children coming in have the earmarks, but even th

BALANONES TEMPLE OF SET FAQ

of us not seeing very much difference between humans and "higher" animals. there is more discussion of the gift of set in the ref document> 4.0 magic 4.1 black magic what is black magic? how does the temple of set teach it? black magic is consciously-directed alteration of one's environment through obscure natural (lesser black magic) or non-natural (medial black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, an

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

a ra lam lam srog rtsal khrag thibs. 166 the great violence demon accomplishment cycle based on the outer propitiations (315.2-320.1) 1a. introduction: the four scrolls (315.2-315.4) thus called "the accomplishment cycle based on the outer propitiations to the great violence demons" samaya..kin.-script. homage to glorious tamdrin! the violence demons, the seven emanating riders, give as offerings the forms of their own essential life-energies. by means of the outer propitiations, the vow-holders assemble like clouds; by means of the inner cane whip, the vow-holders follow like dogs; by means of the secret life stone and life wheel, the vow-holders are lured like children; and by means of the ultimate red spear lasso, enemies and hindering demons are completely struck down; and those are th

BLAVATSKY H P ANTHROPOGENESIS

. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the

ecial progeny "all have a double physical and spiritual nature "the nucleoles are eternal and everlasting; the nuclei periodical and finite. the nucleoles form part of the absolute. they are the embrasures of that black impenetrable fortress, which is for ever concealed from human or even dhyanic sight. the nuclei are the light of eternity escaping therefrom "it is that light which condenses into the forms of the 'lords of being- the first and the highest of which are, collectively, jivatma, or pratyagatma (said figuratively to issue from paramatma. it is the logos of the greek philosophers- appearing at the beginning of every new manvantara. from these downwards- formed from the everconsolidating waves of that light, which becomes on the objective plane gross matter- proceed the numerous

hmins" at the close of stanza ii[[footnote(s* the "tirukkanda panchanga" for the kali yug 4986, by chintamany raghanaracharya, son of the famous government astronomer of madras, and tartakamala venkata krishna rao[[vol. 2, page] 52 the secret doctrine. stanza ii. nature unaided fails (5) after enormous periods the earth creates monsters (6) the "creators" are displeased (7) they dry the earth (8) the forms are destroyed by them (9) the first great tides (10) the beginning of incrustation- 5. the wheel whirled for thirty crores (of years, or 300,000,000. it constructed rupas (forms. soft stones, that hardened (minerals; hard plants, that softened (vegetation. visible from invisible, insects and small lives (sarisripa, swapada. she (the earth) shook them off her back, whenever they overran t

. no dwellings for the lives* pure waters, not turbid, they must drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are like a roof with no walls, nor pillars to rest upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of

o is shown as prevailing, both by hesiod and moses, neither of whom was understood. thus it was that the real meaning became distorted- stanza ii- continued. 8. the flames came. the fires with the sparks; the night fires and the day fires (a. they dried out the turbid dark waters. with their heat they quenched them. the lhas (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "flames" are a hierarchy of spirits parallel to, if not identical with, the "burning" fiery saraph (seraphim) mentioned by isaiah (vi. 2-6, those who attend, according to hebrew theogony "the throne of the almighty" melha is the lord of the "flames" when he appears o

BLAVATSKY H P COSMOGENESIS

fulgency 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, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and mode

dhyan chohans: the one from the egg, the six and the five (a; then the three, the one[[vol. 1, page] 89 the vehicle of the universe. the four, the one, the five- the twice seven, the sum total (b. and these are: the essences, the flames, the elements, the builders, the numbers, the arupa (formless, the rupa (with bodies, and the force or divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers (the pitris) within the holy four (a) this relates to the sacred science of the numerals: so sacred, indeed, and so important in the study of occultism that the subject can hardly be skimmed, even in such a large work as the present. it is on the hierarchies and correct numbers of these beings invisible (to us) exc

nd hardens; during the last three it gradually returns to its first ethereal form: it is spiritualised, so to say. 4. its humanity develops fully only in the fourth- our present round. up to this fourth life-cycle, it is referred to as "humanity" only for lack of a more appropriate term. like the grub which becomes chrysalis and butterfly, man, or rather that which becomes man, passes through all the forms and kingdoms during the first round and through all the human shapes during the two following rounds. arrived on our earth at the commencement of the fourth in the present series of life-cycles and races, man is the first form that appears thereon, being preceded only by the mineral and vegetable kingdoms- even the latter having to develop and continue its further evolution through man

essence rather, which merges into, is absorbed by, and made one with atma-buddhi after the death of man. for se-khen is the residence or loka of the god khem (horus-osiris, or father and son, hence the "devachan" of atma- buddhi. in the ritual of the dead the defunct is shown entering into sekhem with horus-thot and "emerging from it as pure spirit (lxiv, 29. thus the defunct says (v. 130 "i see the forms of (myself, as various) men transforming eternally. i know this (chapter. he who knows it. takes all kinds of living forms. and in verse 35, addressing in magic formula that which is called, in egyptian esotericism, the "ancestral heart" or the re-incarnating principle, the permanent ego, the defunct says "oh my heart, my ancestral heart necessary for my transformations. do not separate

ot-matter. on our nascent globe things proceed differently. the monad or jiva, as said in "isis unveiled" vol. i, p. 302, is, first of all, shot down by the law of evolution into the lowest form of matter- the mineral. after a sevenfold gyration encased in the stone (or that which will become mineral and stone in the fourth round, it creeps out of it, say, as a lichen. passing thence, through all the forms of vegetable matter, into what is termed animal matter, it has now reached the point in which it has become the germ, so to speak, of the[[footnote(s* the introductory chapters of genesis were never meant to represent even a remote allegory of the creation of our earth. they embrace a metaphysical conception of some indefinite period in the eternity, when successive attempts were being m

BLUE EQUINOX

.real. by the real is here meant the nibbanadhatu. 5. let the disciple slay the slayer. for. this is a corollary of verse 4. these texts may be interpreted in a quite elementary sense. it is of course the object of even the beginner to suppress mind and a!l its manifestations, but only as he advances will he discover what mind means. 6. when to himself his form appears unreal, as do on waking all the forms he sees in dreams; this is a somewhat elementary result. concentration on any subject leads soon enough to a sudden and overwhelming conviction that the object is unreal. the reason of this may perhaps be.speaking philosophically. that the object, whatever it is, has only a relative existence (see the equinox, vol. i, no. 4, p. 159. 7. when he has ceased to hear the many, he may discern

born at midnight hour, together with the sacred plant of nine and seven stalks, the holy flower that opens and blooms in darkness, out of the pure dew and on the frozen bed of snowcapped heights, heights that are trodden by no sinful foot. we find the talented author again in difficulties, this time with botany. by the .boundless vision. is not meant the two paths 61 the stupid siddhi, but one of the forms of samadhi, perhaps that upon the snake ananta, the great green snake that bounds the universe. 70. no arhat, o lanoo, becomes one in that birth when for the first time the soul begins to long for final liberation. yet, o thou anxious one, no warrior volunteering fight in the fierce strife between the living and the dead, not one recruit can ever be refused the right to enter on the path

BOOK OF PLEASURE

ecause he does not know how or why. the storehouse of memories with an ever-open door. know the sub-consciousness to be an epitome of all experience and wisdom, past incarnations as men, animals, birds, vegetable life, etc, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their wisdom does not mean the the book of pleasure (self love) g

BUDGE E

man called muthenith, standing (see p. 67. 3. a woman called shatheth, standing (see p. 67. 4. the divine mummy form benni, seated (see p. 71. 5. a lion-headed goddess called hen-kherth (see p. 71. 6. a goddess, with a pair of horns on her head, in a sitting position, but with no throne to sit upon; her name is thest-apt (see p. 71. of these beings it is said "those who are in this picture are in the forms wherein horus made them, and they stand on the ground of re-stau in the hidden place" 7. the male serpent amen (see pp. 75, 77. 8. the female serpent hekent, which has a human head growing out of its body, a little distance from the tip of its tail; the human head faces the serpent amen. of the male serpent it is said "he p. 79 click to view the kingdom of seker. p. 80 p. 81 who is in th

in the tuat is to overthrow the enemies of osiris" 2. twelve goddesses, whose names are- 1. perit. 2. shemat-khu. 3. nebt-shat. 4. nebt-shefsheft. 5. aat-aatet. 6. nebt-setau. 7. hent-nut-s. 8. nebt-mat. 9. tesert-ant. p. 198 10. aat-khu 11. sekhet-metu. 12. netert-en-khentet-ra. the text which refers to these reads "those who are in this picture with their bodies of the tuat are they who are in the forms which horus made. this great god crieth out to them after he hath arrived at the place where they are, and they come to life and they hear [his] voice. their work in the tuat is to raise the praises of osiris, and to embrace the hidden soul by means of their words and to bring life and strength to the risings of the god of the tuat [in whatsoever regions they are, and they utter words on

through the tuat, and he shall not be turned back from making himself a companion of ra" in the upper register are- 1. the god pankhi, who holds an ankh in his right hand, and a sceptre in his left. 2. a beetle, called kheper-ankh, apparently pushing along a zone of sand, or perhaps entering the horizon. the text which refers to these scenes reads "those who are in this picture in the tuat are in the forms of (i.e, they represent) the births of the god kheper, who is carrying his horizon to this p. 216 [paragraph continues] city, so that he may come forth into the eastern horizon of the sky" two serpents, standing on their tails, which cross each other near their tips. their heads and necks are bent at right angles to their bodies, and in the space between them rests a disk; the serpents a

. p. 222 2. neb-aqet, jackal-headed. 3. amen-khu, hawk-headed. 4. her-sheta-taui, man-headed. 5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. t

iew gods who praise ra at sunrise. p. 274 athep. am-neter. the texts relating to these gods read- click to view gods who praise ra at sunrise [paragraph continues] 1 "those who are in this picture in their own bodies join themselves unto ra in the sky to receive this great god at his coming forth among them in the east of the sky each day. they themselves belong to their halls of the horizon, but the forms which p. 275 they have in the tuat [belong to] this circle" 2 "those who are in this picture with their paddles drive apep to the back of the sky, after the birth of the god. their work is to hold up the great disk in the eastern horizon of the sky every day. behold the serpent senmekhef which burneth up the enemies of ra at the dawn! these gods go round about the heights of heaven in th

CASE PAUL F THE BOOK OF TOKENS

natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the w

its complement. one by another do i mitigate, so that nowhere in the universe is there any real want or failure. neither is there anywhere injustice, for the semblance of it is one of the manifold aspects of the delusion of separateness. 2 forms are as vases into which i pour the precious perfume of mine inmost essence, and where i am, there must truth and right abide. take heed lest thou despise the forms thou understandest not. every vessel of life is an aspect of me, the most high. 3 the strife, the quarrels, the contentions that thou witnessest day by day are the play of the light and darkness which i am [107] t h e book of t o k e n s all sense of effort, all semblance of exertion know these as illusion, and with thy mind's eye see me entering into all. know me thus as the conciliatin

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e clay beneath a living tree or in a large plant of lavender or basil. there are many other things you can add to a formal ritual, for example, ringing the bell or drawing pentagrams. in this ritual, you could also have passed the elemental tools over the clay to give it additional power. ceremonies are really a glorious mix and match and this is just a sample of how you can combine the tools and the forms to create the ceremony you want. you may like to record in your book of shadows those rituals that work well and others that did not seem so potent, together with any reasons why you think this is so. in time, you will develop perhaps three or four basic ritual 'templates' for coven or personal work, and with practice the preparations and stages will become almost automatic. as your ener

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

cheological excavations of plantation sites. these excavations have yielded a thriving material subculture of african-derived, american-made objects. the recovery of remnants of crystals, beads, divining vessels, and a variety of unusual shells, stones, and irregular objects point to the use of supernatural artifacts that date back nearly three hundred years.[14] a major difficulty in identifying the forms and expressions of african spiritual beliefs in early periods has to do with the task of distinguishing african-based traditions from other cultural practices. it is likely that the supernatural traditions of africa were fortified by traditions that were adopted from anglo-americans. as did africans, europeans envisioned the universe as a territory inhabited by a hierarchy of forces and

CHRONOLOGIA RORISPERGIUS

orn troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de provins. trouv re in the service of the dukes of champagne in provins; possibly in the holy land on one or more crusades. 1145 sepher zachut -ezra, ibn abraham(mantua, concerning the hebrew letters as well as principles of grammar.)sod (1100s, on the mysteries in the forms of the hebrew letters. manuscript copies of it are in the vatican library. ormat ha-mezima (also known as arugat ha-mezima, 1100s, a small philosophical book using the alphabet and poetry. bishop otto of freising of germany first recorded story of legendary christian ruler of the east, prester john, in his "chronicon" 1148 hildegard of bingen writing on science 1147-9: the second crusade

COLLIER IRENE CHINESE MYTHOLOGY

ese hit upon the idea of the pitch pipe, they had to rely on the singing of the [mythological phoenix] birds to fix the pitch.7 water war 51 5 yu rebuilds the earth introduction the story of yu the great is based on a king of the same name who ruled in chinese legend from 2205 to 2197 b.c. like all demigods of ancient times, yu the great changes into different shapes whenever necessary, including the forms of bears, humans, and dragons. unlike the demigods of ancient times, yu is the first to pass on his status as ruler to his descendants and thus create a dynasty, or ruling family. he named his dynasty the xia [she ah. it still remains a mythical dynasty, since archaeological evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritag

DAVIDSON DAN SHAPE POWER

ver an eyewitness to testify to this technique. perhaps he discovered the words of power that could be used to produce an aether and gravity deflection pattern leading to levitation. one of the greatest problems with shape power at its current stage, is the lack of instrumentation that can directly detect quantified changes in aether. the secondary and tertiary effects of aether which manifest in the forms of magnetism, electricity and gravity fluctuations as well as the use of sensitives is a truly inspired approach. along with the use of the vol tmeter, gaussmeter, ammeter, radionics machines and gravity wave sensor, living organisms such as plants can also be used as tools to show beneficial or detrimental effects from a pattern being tested. muscle testing using kinesiology is yet anot

DEITUS

the words of the two previous aeons with the word of the current aeon and forms a single statement identifying man s purpose in this aeon. the word deitus completes an unholy trinity: the will, the expansion of consciousness, and personal divinity. to understand the law of the aeon means to reject any supra-personal deity and recognize oneself as a god. this is also the essence of satanism in all the forms it has taken. the universal subconscious often is called god. since the universal subconscious is the source of nearly all conscious thought, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity clearly reveals that the universal subconscious suffers from a variety of neurose

DEMONIC BIBLE

the word of the aeon and i become magus of the aeon. i have become magus of the aeon of lucifer. by thelema and by xeper i have attained deitus. by my will, i have come into being as a god. having symbolically conquered the heavens and declared the start of a new aeon, i recited aleister crowley s book of the law and michael aquino s book of coming forth by night, statements from the dark lord in the forms of horus and set. thereafter, the words of the dark lord manifested through me: the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of the "k" at the end of the word was introduced by aleister crowley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the force

s a fertile goddess who gives birth to all existing things, both material and immaterial (astral. shamanism: the religions of the primitive peoples of north europe and asia, and more generally of primitive cultures around the world. key features include animism, possession, soul travel, oracular revelations, and shape changing or shape shifting (q.v. shape shifting: the magickal ability to assume the forms of beasts or other human beings with the soul while it is astrally projected from the body. occasionally these altered shapes are seen by other people, who mistake them for bodies of flesh. shechinah: pronounced "sheh-kehn-ah" it is the hebrew for the personification of the energy known as ruach eloheem (q.v. it is seen as feminine in nature. similar to the tantrik notion of shakti (q.v

DION FORTUNE MYSTICAL QABALA

troyer because the fiery marsforce breaks down forms and destroys them. thus we see that binah is perpetually binding force into form, and geburah perpetually breaking up and destroying all forms with its disruptive energy. 33. but equally we must see that it is only when the protecting, preserving influence of chesed is in abeyance that the destructive influences of geburah are able to work upon the forms built up by binah, for the path of the emanations between binah and geburah is via chesed. geburah is the essential corrective of binah, without which binah would bind all creation into rigidity. binah, in its turn, as is pointed out in the yetziratic text, emanates from the primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wh

ife upon the path of involution we find the principle of cohesion playing an increasingly predominant part, until in malkuth it reaches its apogee. 6. we may well conceive that the active principles of the abstract triangle underwent subdivision and specialisation in the course of the descent of life through netzach, and in yesod attained to a considerable degree of stereotyping by means of which the forms of malkuth were determined. once malkuth, which is the plane of pure form, attained development, the evolutionary stream began to turn back towards spirit, freeing itself from the bondage of form while retaining the capacities acquired by experience of the discipline of form. mystical qabala page 148 7. we may conceive, then, of numerous abstract principles of life-function becoming clot

aware of spiritual things; netzach represents the instincts, and hod the intellect. yesod represents the fifth element, kether, and malkuth the four elenients which are the subtle aspect of matter. all that the average human intellect can realise is the nature of dense niatter, malkuth, and of the intellect, hod, both concrete aspects of existence. it has no appreciation of the forces which build the forms, as represented by netzach, the sphere of the instincts, and yesod, the etheric double or subtle body. consequently we must make a careful study of netzach because its nature and importance are so little understood. 17. we shall comprehend the nature of netzach in the microcosm best if we remember that it is the sphere of venus, with all that that implies. translated from the symbolic la

e astral, whether as psychic or magician, he always anthropomorphises and creates forms in his own likeness to represent to himself the elusive subtle forces that he is endeavouring to contact, understand, and harness to his will. he is a true child of the great mother, binah, and carries his natural propensities for organism and form-making to whatever plane he is able to exalt consciousness. 9. the forms perceived on the astral plane by those who can see there, are the forms that have been made by the imagination of men to represent these subtle natural forces of other forms of evolution than the human. the intelligences of other forms of evolution than ours, if they come into touch with human life, can sometimes be persuaded to make use of these forms, just as a man puts on a diving-dre

and yesod. hod and netzach, as we have noted before, are respectively form and force on the astral plane. ye sod is the basis of etheric substanice, akasha, or the astral light, as it is variously called. hod is especially the sphere of magic, because it is the sphere of the formulation of forms, and is therefore the sphere in which the magician actually works, for it is his mind that formulates the forms, and his will that makes the link with the natural forces of the sphere of netzach that ensoul them. be it noted, however, that without the contacts of netzach, the force aspect of the astral, there could be no ensouling; and with netzach, being the sphere of emotions, the contacts are made through sympathy and "feeling with" the power of the will projects the magician out of hod, but on

DONALDTYSON ELEMENT

control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in appearance they most often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slend

DONALDTYSON POSSESS

the interaction with the spirit is unpleasant. in dreams, spirits can put on the characters of the dream like suits of clothing. but since these characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and

DONALDTYSON SIGIL

mployed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ago, identity and authority were verified in largely illiterate cultures by means of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the ident

DONALDTYSON WEREWOLF

gger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times and under certain conditions, the astral world

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

so doth horus defend pepi against his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recueil de travaux, t. iv, p. 46 (l. 405. 3. ibid, t. iii, p. 202 (1. 209. 4. ibid, t. iv, p. 51 (1. 447 f. 5. ibid, t. v, p. 53 (l. 340. 6. ibid, t. 8, p. 104 (l. 665. 7. ibid, t. v, p. 159 (ll. 1-21] p. lxxviii "standest avenged, endowed with all things like unto a god, and equipped with all the forms of osiris upon the throne of khent-amenta. thou doest that which he doeth among the immortal shining ones; thy soul sitteth upon its throne being provided with thy form, and it doeth that which thou doest in the presence of him that liveth among the living, by the command of ra, the great god. it reapeth the wheat, it cutteth the barley, and it giveth it unto thee. now, therefore, o pepi

n its throne being provided with thy form, and it doeth that which thou doest in the presence of him that liveth among the living, by the command of ra, the great god. it reapeth the wheat, it cutteth the barley, and it giveth it unto thee. now, therefore, o pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is ra. thou hast endued thyself with the forms of god, and thou hast become magnified thereby before the gods who dwell in the lake. hail, pepi, thy soul standeth among the gods and among the shining ones, and the fear of thee striketh into their hearts. hail, pepi, thou placest thyself upon the throne of him that dwelleth among the living, and it is the writing which thou hast [that striketh terror] into their hearts. thy name shall

intelligence which created the world by a word, eight elements, four male and four female, arose out of the primeval nu, which possessed the properties of the male and female. these eight elements were called nu and nut,[1] heh and hehet,[2] kek and keket,[3] and enen and enenet,[4] or khemennu, the "eight" and they were considered as primeval fathers and mothers.[5] they are often represented in the forms of four male and four female apes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] the birth of light from the waters, and of fire from the moist mass of primeval matter, and of ra from nu, formed the starting point of all mythological speculations, conjectures, a

nk of the nile. suten-henen, more correctly henen-su, the metropolis of the twentieth nome of upper egypt, called by the greeks heracleopolis magna (strabo, xvi i, i, 35. the hebrews mention the city, isaiah xxx, 4) hanes as the representative of upper egypt, and in coptic times it was still of considerable size and importance; the copts and arabs have preserved the ancient name of the city under the forms# and. ahnas. tanenet, a district sacred to the gods osiris and ptah; it was probably situated near memphis. ta-sert, or ta-tchesertet, a common name for the tomb. tep, a district of the town per-uatchet, the buto of the greeks (strabo, xvii, i, 18, which was situated in the delta. tettet, a name given both to the metropolis[1] of the ninth nome and to the chief city[2] of the sixteenth n

arms (10) support thee. thy portion shall be with those who have gone before. o grant unto me my mouth that i may speak (11) therewith; and that i may follow my heart when it passeth through the fire and darkness"[4 [rubric of chapter lxxii (i. if this writing be (2) known [by the deceased] upon earth, and this chapter be done into writing upon [his] coffin, he shall come forth by (3) day in all the forms of existence which he desireth, and he shall enter into [his] place and shall not be rejected (4) bread and ale and meat shall be given unto osiris, the scribe ani, upon the altar of osiris. he shall (5) enter into the fields of aaru in peace, to learn the bidding of him who dwelleth in tattu (6) there shall wheat and barley be plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

eae et nutu oculi dextri. erorciso igitur te, creatura aeris, per pentagrammaton et in nomine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela, fiat. qu'il en soit ainsi. 1 next we recite the prayer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless t

ens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the an

ELLIS LOW TWELVE 1907

ith, it had not occurred to me that the wretch could be he whom each of us had distrusted more thann once. by the time i rallied from my speechlessness he was gone. the situation was critical to the last degree. i was in advance of our own men, and without further hesitation i rose to my feet, and in a crouching position ran back to where i had left lieutenant smith. he, too, was on his feet, and the forms of the troopers came rapidly to view, as, in response to a signal, they gathered round him. among them could be seen in the obscurity 5 6 low twelve several of our scouts. i glanced from face to face, but missed two-vikka and pedro. i longed to tell our commandant what i had learned, but could not do so in the hearing of the company. smith was issuing his commands in low, hurried tones "

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and never could draw in a normal condition, had a great number of circles struck through my hand under spirit influence, and these filled up with tracing of ever-new invention, without a thought of my own, i at once recognized the truth of kerner s statement. f. w. h. myers observed that independent drawings often exhibit a fusion of arabesque with ideography; that is to say, they partly resemble the forms of ornamentation into which the artistic hand strays when, as it were, dreaming on the paper without definite plan; and partly they afford a parallel to the early attempts at symbolic self-expression of primitives who have not yet learned an alphabet. like primitive writing, they pass by insensible transitions from direct pictorial symbolism to an abbreviated ideography, mingled in its t

e maple and katie king walked around the room linked arm in arm, laughing and talking like real human beings. the possibility of two materialization mediums demonstrating the phenomenon jointly at the same seance severely strains credulity. also present at this remarkable seance was sergeant e. w. cox, who expressed his grave reservations in a letter to the spiritualist (may 15, 1874: i have seen the forms of katie [king] and florence [maple] together in the full light, coming out from the room in which miss cook and miss showers were placed, walking about, talking, playing girlish tricks, patting us and pushing us. they were solid flesh and blood and bone. they breathed, and perspired, and ate, and wore a white head-dress and a white robe from neck to foot, made of cotton and woven by a l

e lance, ensigns, and even a scepter, or of a soldier, either riding on a black horse and surrounded by a flame of fire, or wearing a duke s crown and mounted on a crocodile. hundreds of such varied shapes were assumed by devils of rank. in his sketches of the philosophy of apparitions (1824, dr. s. hibbert comments: it would therefore betray too much of the aristocratical spirit to omit noticing the forms which the lower orders of such beings displayed. in an ancient latin poem, describing the lamentable vision of a devoted hermit, and supposed to have been written by st. bernard in the year 1238, those spirits, who had no more important business upon earth than to carry away condemned souls, were described as blacker than pitch; as having teeth like lions, nails on their fingers like tho

d listening to their songs, from which they drew their conclusions. in mexico, the calmecac, or college of priests, had a department where divination was taught in all its branches, but there were many ex officio prophets and augurs. in peru, still other classes of diviners predicted by means of the leaves of tobacco, or the grains or juice of coca, the shapes of grains of maize, taken at random, the forms assumed by the smoke rising from burning victims, the viscera of animals, the course taken by spiders, and the direction in which fruits might fall. the professors of these methods were distinguished by different ranks and titles, and their training was long and arduous. the american tribes as a whole were keen observers of bird life. strangely enough the bird and serpent are combined in

t which has been headed with the sheep. and yet doyle, through munro, also admits that his loss of faith was traumatic: when first i came out of the faith in which i had been reared, i certainly did feel for a time as if my life-belt had burst. i won t exaggerate and say that i was miserable and plunged in utter spiritual darkness. munro also reflects doyle s optimism for the future of religions: the forms of religion will be abandoned, but the essence will be maintained; so that one universal creed will embrace the whole civilized earth. doyle s most productive period for writing fiction occurred after his conversion to spiritualism. his best-known sherlock holmes stories were the sign of four (1890; the adventures of sherlock holmes (1892; the memoirs of sherlock holmes (1894; and the ho

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mployed to effect various kinds of mischief, but also the counter-charms and exorcisms that may be used against them. they likewise tell, from their own experience, the dangers to which the inquisitors were exposed, and exult in the fact that they were a class of men against whom sorcery had no power. these writers actually tell us, that the demon had tried to frighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment than all the vilest actions of which humanity is capable, we can understand in some degree the complacency with which t

n has all the appearance and biologic functions of a living organ. i have seen admirably modelled fingers, with their nails; i have seen compete hands with bones and joints; i have seen a living head, whose bones i could feel under a thick mass of hair. i have seen well-formed living and human faces! on many occasions these representations have been formed from beginning to end under my own eyes. the forms have, it will be observed, a certain independence, and this independence is both physiological and anatomical. the materialised organs are not inert, but biologically alive. a well-formed hand, for instance, has the functional capacities of a normal hand. i have several times been intentionally touched by a hand or grasped by its fingers. well-constituted organic forms having all the app

siological and anatomical. the materialised organs are not inert, but biologically alive. a well-formed hand, for instance, has the functional capacities of a normal hand. i have several times been intentionally touched by a hand or grasped by its fingers. well-constituted organic forms having all the appearance of life, are often replaced by incomplete formations. the relief is often wanting and the forms are flat. there are some that are partly flat and partly in relief, i have seen in certain cases, a hand or a face appear flat, and then, under my eyes assume the three dimensions, entirely or partially. the incomplete forms are sometimes smaller than natural size, being occasionally miniatures. from thoughtforms to full-grown phantoms many of the photographs taken of eva c. s materializ

d entity. epes sargent writes in proof palpable of immortality (1875) that a feminine spirit who manifested herself at moravia in the seances of mary andrews on one occasion produced, in rapid succession, facsimiles of her personal appearance at six different periods of her corporeal life, ranging from childhood to old age. the phantoms of etta roberts were often said to transform themselves into the forms of other persons in view of the sitters. from his experiences, e. a. brackett (another author of books on spiritualism) concluded that the sitter s will has an influence over the phantom shapes as well. in his seances with annie eva fay, he found that by the exercise of his will he could cause the materialized forms to recede. interdependence of phantom and medium a community of sensatio

isco materialization medium, as a rule did not pass into trance and took the phantoms that issued from the cabinet by the hand and introduced them to his sitters. his amazing seances were duplicated by r. h. moore, of san diego, california. according to n. meade layne, in psychic research (june 1931, moore was a well-known gentleman past 70 years of age, who did not go into trance and accompanied the forms that issued from behind a curtain within a few steps into the circle. the forms were never fully materialized; as a rule they were invisible below the bust, although the ectoplasmic drapery sometimes trailed nearly to the floor. layne writes, at a recent seance one of the forms, while conversing with the person at my side, advanced to within about 18 inches of my face. dr. moore then, af

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

forms for themselves. t h i s period is known among extraterrestrial historians of earth as the great ab o m i n a t i o n. williamson reported, the abomination was so vast that forms were fusing together into monsters having no purpose but self-destruction. men and animals were growing interchangeable of spirit and structure. man was beastly and beast was manlike. these abominable entities took the forms of the creatures remembered in legend and mythology as griffins, centaurs, dragons, and sphinxes. eventually the host on the sirian planets could take no more of this insubordination. men were to be men, beasts were to be beasts, the host declared before setting loose a kind of global warming that melted the poles and sparked huge floods. monsters and anomalies were destroyed, the channe

FAUST

the court? faust don t speak of tricks! your jests are old and hoary; down to the very soles you ve worn that story; but now you re going to and fro to flee from having any talk with me. i am tormented further things to do; the chamberlain is urging and the steward too. the emperor orders- straightway must it beboth helena and paris will he see, of man and woman in their true ideal demands to see the forms distinct and real. to work! i gave my word- i must not break it. mephistopheles a foolish promise- fool you were to make it. faust whither your powers lead us, friend, you have not well reflected; we first have made him rich- no end! now to amuse him we re expected. mephistopheles you fancy these things easy to arrange. here where we stand, the steps are steeper. you grapple with a realm

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

(called tanakh, this material is concentrated in the books of ezekiel 1-3, 8, 10 and isaiah 6. specific verses in these books yield a three-dimensional, six-pointed form of the tree similar to the one delineated by the sefer yetzirah. each of these tree forms contains distinctly different representations of the four inner court sefiroth. the chariot tree will be described in more detail when all the forms of the trees yielded by the respective primary texts are presented in chapters four and five. the most prolific descriptions of the merkabah appear in the books of enoch. enochian literature takes its name from enoch son of yared. enoch was a righteous man in his generation and walked with elohim. 16 it is believed that in ancient times there may have been as many as 100,000 volumes of e

uses, seven stones build five thousand and forty houses. from here go out (i.e. extrapolate) and think what the mouth is unable to speak and the ear is unable to hear. 24 the world of yetzirah is commonly known as the astral world. it is rooted in the supernal sefirah understanding/north and correlates with the letter vav v in the name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are latent and undifferentiated in sefirah understanding/north. beings in yetzirah have both name and form. finally, in the world of asiyah, there is the apparent solidification of the yezirathic forms in physical matter. the world of asiyah is rooted in the sefirah knowledge/first in the upper worlds and is represented on the tree by the sefirah kingdom

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demons, men, birds, animals, and so on. the individuals of the human race are diverse; having come down from on high where they had commerce with the race of demons they contract links with all other species. that man is near to the gods who, thanks to the spirit wh

, were really egyptian sidereal gods of time who had become absorbed in the chaldean astrology and affiliated to the zodiac. they all had images, which vary in different lists of them, and these lists of the powerful images of the decans had come out of the archives of the egyptian temples. the decans had various aspects. they had definite astrological significance, as "horoscopes" presiding over the forms of life born within the time periods over which they presided, and they were assimilated to the planets domiciled in their domain, and to the signs of the zodiac, three decans going with each sign as its three "faces. but they were also gods, and powerful egyptian gods, and this side of them was never forgotten, giving them a mysterious importance. the high place which the author of the

led divine links and synesius, magic spells. these links depend not so much on stars and demons as on the soul of the world, which is everywhere present. wherefore the "more ancient platonists" formed images in the heavens, images of the forty-eight constellations, twelve in the zodiac, and thirty-six outside it, images also of the thirty-six "faces" of the zodiac. from these ordered forms depend the forms of inferior things. ficino states in the sub-title to the liber de vita coelitus comparanda that it is a commentary on a book on the same subject by plotinus. he does not specify here of what passage in the enneads he is thinking, but p. o. kristeller has observed that in one manuscript the de vita coelitus comparanda appears among the commentaries on plotinus at ennead, iv, 3, xi.1 plot

securing a part of the soul of the world. this corresponds to ficino's mention of magic links or spells, described by zoroaster or synesius, which are congruities between reasons in the soul of the world and lower forms. ficino follows this by the mention of star images, as though these were a part of the magical linking system, and indeed stating that from the ordering of these celestial images the forms of lower things depend (2) the outline of neoplatonic theory which ficino puts before the allusion to magic, and plotinus after it of the reflection of the ideas in the divine intellect in their images or forms in the soul of the world, whence they are again reflected (through the intermediaries in the soul of the world) in material forms. what would make sense of ficino's introduction o

at if they made statues which could speak, this could not have been only through stellar influence but through demons. but now let us return to mercurius and to plotinus. mercurius says that the priests drew suitable virtues from the nature of the world and mixed these together. plotinus follows him, and thinks that all can be easily conciliated in the soul of the world for it generates and moves the forms of natural things through certain seminal reasons infused with its divinity. which reasons he calls gods for they are not separated from the ideas in the supreme mind' an interpretation of this passage is that ficino used to agree with thomas aquinas, who explicitly condemns as demonic the magic in the asclepius,2 but since he has read plotinus' commentary he understands that, though the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

. 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 create the forms as ordered; but thereby they at the same time deprived themselves of an opportunity of evolution along the conventional lines, and became an anomaly in nature; furthermore, having repudiated the authority of jehovah, they must work out their own salvation in their own manner. how this has been accomplished by lucifer, their great leader will be made plain in the following articles; for t

FULLER J F C SECRET WISDOM OF THE QABALAH

rgy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world

d. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result as to the seven kings of edom described in genesis and the qabbalah; and the balance not existing, the forms did not and could not exist, and the emanation of the existences could not proceed and be manifest. 9 sympathy and antipathy governed by harmony is the secret not only of the spiritual but of the moral and physical worlds. the letters od, heh, and vau are their symbols, and together they form yhv (gnostic lao, the ineffable name. this symbolism is universal because it is universally true

obscure and perplexing, because it is difficult to attribute imperfection to god. but to the qabalist it is otherwise, for the no-thing evolves into the some-thing, the who; and necessity creeps in, for necessity is impossible without a choice, and choice demands the existence of opposing forces, the male and the female, or the positive and the negative. we are told somewhat mysteriously: before the forms of the holy king, the atteek, were prepared, it built worlds and made forms for their preservation, but the female principle was not joined yet with the male principle. therefore they could not exist until this was done. 9 until this balance was established adam qadmon could not appear and replace the adam belial of the unbalanced world and the averse tree of life from which the races of

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

ly constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religion is especially liable to reflect the vagaries and weaknesses of human nature; and, as the forms and habits of thought connected with worship take a firmer hold on the mental constitution than do those belonging to any other department of human experience, religious conceptions should be subjected to frequent and careful examination in order to perceive, if possible, the extent to which we are holding on to ideas which are unsuited to existing conditions. in an age when every branch

GILBERT THE SORCERER AND HIS APPRENTICE

ions that follow each knowledge lecture much credit is given for good hebrew writing. when the alphabet has been learned, i advise the student to take a text at random from a hebrew bible and name aloud each letter, disregarding the dots, marks, accidents, etc. noticing only the letters. he should not be satisfied till he can do so easily and without hesitation. when he is perfectly familiar with the forms of the letters, he may read with advantage my paper on the 'symbology of the hebrew letters in the first pentad. there will be much in this that he will not yet understand, but it will serve to impress his mind with the importance of attending to the exact form of the letters and the comprehension of what is taught therein will be gradually unfolded to him as he proceeds. these three sub

this theory is in any way correct it is obvious thatitis of supreme importance to preserve by all means the ancient symbolic designs, and if possible to restore them to the state in which the original designers intendedtoset them forth. archaeological research is continually bringing to light new and unexpected discoveries, and it may well be that any day some fresh evidence may be forthcoming on the forms of the tarot, before the earliest that are now known, evidence that perhaps will without doubt connect these mysterious cards with one or other of the great races of antiquity and the great systems of philosophy or prove the fallacy of this idea. i trust that mr waite may some day find time to tell us from whence he derived his interpretations, and the designs illustrating them. taking a

f thotmes ii or iii.inmedieval times we find the arabians the great teachers of science to europe. what was their science?the remains of the ancient mystic learning of egypt: only the remains it is true, and these were corrupt it may be, materialised certainly 255 grammarie become grammar, alchemy turned to chemistry, astrology merging into astronomy, but still it was the old science; and even in the forms of the figures the arabians gave us, there is a world of wealth of occult learning, and the key to many of the egyptian mysteries. alchemy was not a search after making gold; it was a search after the secrets of nature and the divine wisdom, the secrets and the knowledge of nature as leading to, and being the key to, the knowledge of god. astrology was not, and is not, fortune-telling at

show the constitution and the nature of the solar system; and those groups constitute the belt of the zodiac. some of the old writers used to say that it was called 'zodiac' in consequence of the imaginaryforms.of living animals which the ancient chaldeans fancied that they saw in these constellations, being shepherds of an imaginative turn of mind, and having nothing better to do than to imagine the forms of wild animals among the stars. certainly i should prefer to think that the word is derived fromthegreek word for life,zot1,and. also that it refers rather to the source of life flowing in with the tatwic currents upon the solar system, from that partofthe star sphere which is marked by the belt parallel to and concentric with this plane of the solar system .that is to say, that it indi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

torical figure we have ended up with. gnostic theurgy page 64 1. the historical figure (the thing in itself. 2. different perceptions of that figure. 3. eggregores or artificial energy forces created of that figure. for example, we may have a catholic jesus, a philosophers jesus, a protestant jesus and even a new age jesus (fig 15) it must be understood that there is an immense difference between the forms of the mind and those of the universe itself, between archetypes and gods and between archetypes and eggregores. in some cases there can even be two or more distinct forms of one deity. for example, we have the jesus of history and the neurotic, twisted forms created by the various churches and denominations of christendom. all exist and are, in some sense, real. one is of immense light

ner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and form and embodies the light forms of briah. kether matraton. chokmah. raziel. binah. tsaphkiel. che

GOLDEN DAWN RITUALS C C1

ibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greate

GOLDEN DAWN RITUALS U7

and the name of its order of angels is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and de

GOLDEN DAWN RITUALS Z1

of recorder, may be referred to the god thoth. no ceremony of the outer order may take place without a chief, preferably the three chiefs or their vice-gerants, present, and on account of the stations on the dais, it is well to have these stations filled by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the f

GOLDEN DAWN RITUALS Z3

y action (if you do not have a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simu

yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles

GOLDEN CHAIN AND THE LONELY ROAD

tion and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of the matter may be 'pointed to' by such a description, the truth of initiation is of necessity a secret that cannot be divulged; it is the grand arcanum, the mysterium that forever dwells beyond. in silence profound and deep. and yet, by considering the outward appearances of initiation, the forms which it assumes in terms of perceptible manifestation, we may enter into discussion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish thi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ininity are lunar and complementary. under normal circumstances you will meet diana first. later, as you become more fami l iar with this aethyr, you wi l l meet hecate and real ize that she and diana are the same guide. if you are more familiar with egyptian deities, you may see isis and her sister nephthys in zaa. isis is warm, loving, and motherly while nephthys is cold, stern, and impersonal. the forms that these two lunar qualities (i.e, the waxing and the waning moon) take for you may vary, but you are certain to encounter the qualities themselves in some form or another. the loneliness in zaa is the sense of separation that we al l share. this is the great heresy of mahayana buddhism. your main lesson to leant in zaa is to accept individuality, but not loneliness. the terrible sense

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

at any given time did not practise their tongue, did not hand it down; yet the lack or scantiness of information is thoughtlessly alleged as a reason for despoiling our heathenism, antecedent to the conversion, of all its contents, so to speak. history teaches us to recognise in language, the farther we are able to follow it up, a higher perfection of form, which declines as culture advances; as the forms of the thirteenth century are superior to our present ones, and those of the ninth and the fifth stand higher still, it may be presumed that german populations of the first three centuries of our era, whose very names have never reached us, must have spoken a more perfect language than the gothic itself. now if such inferences as to what is non-extant are valid in language, if its presen

presently in connexion with ignes fatui. much the same in meaning with hiuri and unhiuri are iwldo and unholdo (pp. 266. 456, though these are applied more to spirits and daemons than to human souls; yet notker renders 'manes' by unholdon, so that holdo and unholdo also appear synonymous here. the ohg. hispanst fem (our gespenst n, spectre) meant properly suggestio (from spanan, suggerere; but as the forms of confession dealt much with devilish suggestion and enticement, 1 men came to use it habitually of ghostly delusion and illusion. boner 94, 54 has 'diu gespenst (why not gespanst) for phantom, apparition. the neuter is found in the maere vora schretel und wazzerber 92 quite in the above connexion 'des tiuvels valant und sin gespenste; even earlier, herbort 3500 couples gespenste and ge

al-stone sur tarbrandr (p. 809. chapter xxxviii. spells and charms. a yet stronger power than that of herb or stone lies in the spoken loord, and all nations use it both for blessing and cursing^ but these, to be effective, must be choice, well knit, rhythmic words (verba concepta, must have/;7^ and tune; hence a,ll that is strong in the speech wielded by priest, physician, magician, is allied to the forms of poetry. expressions for' saying, singing' pass into the sense of 'conjuring: aots (p. 899) becomes e-rraoi.sr, od. 19, 457, evwsr, our 'sprechen, singen* become hesprechen, hesingen, schworen (goth, svaran= respondere) heschworen (goth, bisvaran opki^eiv; so jurare conjurare, cantare incantare. the ohg. galstar, as. galdor, gealdor, on. galdr (incantatio) have sprung out of galan= can

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

cones, osterstuopha (ra. 298) and moonshaped ostermdne (brem. wtb) indicate pastry of heathenish form. the sword may have been brandished in honour of ostara, as it was for fricka (p. 304. or is ostersahs to be understood like beiersahs (haupt s neidh. xxv. 17, note? may we then identify ostara with the slav goddess of spring vesna, the lith. vasara (aestas, lett, vassara, and with ver and cap in the forms ascribed to them on p. 754? true, there is no counterpart, no goddess answering to marzana; but with our ancestors the notion of a conflict between two male antagonists, the giants summer and winter, must have carried the day at a very early time [to the exclusion of the goddesses. the subject was no stranger to the greeks and romans: in one of aesop s fables (cor. 422. fur. 380 ^et/zwv

HAMIL THE ROSICRUCIAN SEER

acquainting a neighbour therewith, viz, that he had formerly lost a horse, went to hodges, recovered him again,butsaith it was by chance,"imight have had him without going unto him. 1 will leave some boy or other at the town's-end with my horse,contributionsto the zoist195any boy not above the age of puberty. a boy was taken incidentally from a band of several of them at work in mr salt's garden, the forms were gone through and the magic mirror properly formed; after seeing various images, the boy finally described from the mirror the guilty person, stature, dress, and countenance; said that he knew him, and ran down into the garden, where he apprehended one of the labourers, who, when brought before his master, immediately confessed that he was the thief.mrlane, the eminent orientalist, w

t three days before he begins his operations, and let the moon be increasing.theinvocant may if he choose have one or two wise and discreet persons as companions to assist him in his operations, but he or they must conform to all the rules and forms necessary to be observed in the practise of thisart.he must be true, patient, courageous and have great confidence, taking great care that no part of the forms, ceremonies &c. be omittedifhe wish to succeed in his operations. for upon the exactness with which these operations are performed depends the accomplishment of his desires.theinvocant may perform at any time of the year if he find the luminaries in fortunate aspect with fortunate planets, when the sun has reached his greatest northern declination, is said to be the best time.concerning

HANDBOOK OF EGYPTIAN MYTHOLOGY

. 53. for a survey of the full range of beliefs, see john h. taylor, death and the afterlife in ancient egypt (london, 2001. 98 handbook of egyptian mythology 99 3 deities, themes, and concepts deities, names, and dates a complete list of the deities named in ancient egyptian texts would need several hundred entries. this selection concentrates on the gods and goddesses who are prominent in myth. the forms of divine names given in this book are those that have been most commonly used by egyptologists. some are the greek versions of the original egyptian names. many of these, such as osiris (for wsjr) or thoth (for djhwtj, are too well known to change. alternative spellings of divine names that may be found in other books are given in brackets. these alternatives are due to the fact that th

, and an axe. one spell refers to anat fighting alongside ra against a troop of wild donkeys who embodied the forces of chaos. so fierce was this contest that anat gathered the blood of the wounded sun god in fifteen metal bowls. king rameses iii claimed that anat had been his shield in the equally desperate struggle against the invading sea peoples. in canaanite mythology, anat and baal mated in the forms of cow and bull; in egypt, anat was called the great cow of seth. in a myth used in several spells, seth sees the seed goddess bathing and has sex with her. only the creator sun god is allowed to mate with the seed goddess, so this sacrilegious act poisons seth. anat, the woman who acts like a warrior, hastens to her father ra to demand help for seth. perhaps out of fear of his warrior d

et and anuket were regarded as mother and daughter or as senior and junior consorts. khnum, satet, and anuket were probably treated as a group because all three were linked to the annual nile flood. 186 handbook of egyptian mythology a rock shrine on the island of elephantine was one of egypt s most ancient holy places. it was often thought of as the source of the inundation. riverworn pebbles in the forms of pregnant or nursing women found in the shrine suggest that it was dedicated to a fertility goddess. in later times the most important nilometer in egypt was situated in the temple of satet on elephantine. this measured the height of the inundation as it reached the egyptian border. satet was associated with the purifying powers of nile water and desert spring water. her sacred animal

n waiting for the reviving light of the sun. the spirits of the dead were thought to join in the festival of sokar, which seems to have celebrated the power to journey between the realms of the living and the dead. the image of the god was dragged through the necropolis in his henu barque, a special boat decorated with images of fish and antelopes. sokar was accompanied by five daughters of ra in the forms of geese. statuettes of ptah-sokar-osiris placed in tombs sometimes contain copies of the book of the dead. others conceal corn mummies, symbolic bodies of sokar-osiris, to help the tomb owner attain resurrection. figures of sokar were prepared as part of the month-long khoiak festival, the annual reenactment of the mysteries of osiris. the instructions for making these figures were said

HEAVEN HELL

e close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each

turies before, and to these we owe the great collection of religious and funeral texts called per em hru"[the book of] coming forth by day" which is now commonly known as the theban recension of the book of the dead. it is true that the subject matter of many of the texts is older than the ivth dynasty, and that the phraseology of some dates from the period of the vth and vith dynasties, and that the forms in which most of them are cast are not more recent than the xith or xiith dynasty, but it is equally true that the editing and arrangement of them by the theban priests, to say nothing of the addition of supplementary hymns, chapters, and coloured illustrations, produced a very decided change in the general teachings of the collection "the book of coming forth by day" in its theban form

rding to the book am-tuat sacred texts egypt ehh index index previous next fifth division of the tuat. i. the kingdom of seker according to the book am-tuat. this division, or hour, or circle, as it is described in the text, is called ament, and it contains the secret ways, and the doors of the hidden chamber of the holy place of the land of seker, and his flesh, and his members, and his body, in the forms which they had in primeval times; the main gate is called aha-neteru, the gods are called baiu-ammiu-tuat, and the goddess of the hour is semit-her-abt-uaa-s. the boat of afu-ra is towed by seven gods and seven goddesses, and is preceded by a few gods who are led by isis (vol. i, pp. 87, 91, 95, 99, 100, 107, 111; the texts make it clear that afu-ra continues his journey by the help of k

i are not known, but his presence is baleful, and afu-ra straightway calls upon the group of gods to destroy him; the god would press on to the next gate, nebt-ahau, but ennutchi can travel to that point, and he must therefore be removed. the next group of gods is of peculiar interest, for they represent the souls of those who have spoken "what is right and true upon earth, and who have magnified the forms of the god ra" in return for such moral rectitude and piety, afu-ra orders heri-qenbet-f to invite them to "sit at peace in their habitations in the corner of those who are with myself" where praises shall be sung to their souls, and where they shall have air in abundance to breathe; they shall, moreover, have joints of meat to eat in sekhet-aaru. besides this, offerings shall be made to

mesperit-ar-at-maatu. here we see at once that the god afu-ra has re-entered his boat, and that he has discarded the serpent-boat in which he travelled through the land of seker; the boat advances by means of paddling and not by towing. the greater part of the road of afu-ra in this division is occupied by a very long building--or series of houses, or chambers, set close together--which contains the forms of osiris. here are four representatives of each of four classes of beings, viz, the suteniu, or kings of upper egypt, the batiu, or kings of lower egypt, the heteptiu, or those who have been abundantly supplied with offerings, and the khu, or spirits of the beatified dead. thus it seems that the first mansion of the house of osiris contains royal folk, the rich, and the superlatively go

HEKAS

we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in ac

ontext, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms d

blood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d throng that blackened the plain, so that all the visiting princes and travelers fled away in fright. for on the faces of this throng was writ a madness born of horror unendurable, and on their tongues were words so terrible that no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames. and the princes and travelers, as they fled from the doomed city of sarnath on horses and camels and elephants

HP LOVECRAFT THE NAMELESS CITY

of eternal day filled with glorious cities and ethereal hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings were less skillful, and much more bizarre than even the wildest of the earlier scenes. they seemed to record a slow decadence of the ancient stock, coupled with a growing ferocity toward the outside world from which it was driven by the desert. the forms of the people- always represented by the sacred reptiles- appeared to be gradually wasting away, through their spirit as shewn hovering above the ruins by moonlight gained in proportion. emaciated priests, displayed as reptiles in ornate robes, cursed the upper air and all who breathed it; and one terrible final scene shewed a primitive-looking man, perhaps a pioneer of ancient irem, the

HP LOVECRAFT THE TREE

y cooled the warmth of their brotherly friendship. but though kalos and musides dwelt in unbroken harmony, their natures were not alike. whilst musides revelled by night amidst the urban gaieties of tegea, saios would remain at home; stealing away from the sight of his slaves into the cool recesses of the olive grove. there he would meditate upon the visions that filled his mind, and there devise the forms of beauty which later became immortal in breathing marble. idle folk, indeed, said that kalos conversed with the spirits of the grove, and that his statues were but images of the fauns and dryads he met there for he patterned his work after no living model. so famous were kalos and musides, that none wondered when the tyrant of syracuse sent to them deputies to speak of the costly statue

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

phant, godlike surges of deadly sweetness, and after that the rustling of great wings, and impressions of sound like the chirpings and murmurings of objects unknown on earth or in the solar system. glancing backward, he saw not one gate alone but a multiplicity of gates, at some of which clamoured forms he strove not to remember. and then, suddenly, he felt a greater terror than that which any of the forms could give- a terror from which he could not flee because it was connected with himself. even the first gateway had taken something of stability from him, leaving him uncertain about his bodily form and about his relationship to the mistily defined objects around him, but it had not disturbed his sense of unity he had still been randolph carter, a fixed point in the dimensional seething

INTERVIEW WITH ANDREW CHUMBLEY

s and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality. to comprehend the forms of inner continuity one must not however equate antiquity with authenticity; the source of the sabbatic craft is of the moment, beyond past and future. the linear perspective of time assumed by historical analysis must be recognised as having limited value when considering and representing the manifestations of a-temporal contexts of experience. rf: have you any plans for new books? ac:

ISIS UNVEILED

each popish priest executed was accused of "damnable heresy" t. e, a tendency to reformation a crime more heinous far than sorcery. we refer those who would leam how the catholic clergy united duty with pleasure in the matter of exorcisms, revenge, and treasure-hunting, to vcjume ii, chapter i, of wm. howitt's eutory of the supemaiund "in what came to be called pnmimaiologia occulta et vera, all the forms of adjuration and conjuration were laid down" says thb veteran writer. he then proceeds to give a long description of the favorite modut operandi. the dogme et ritud de la haute magie of the late lipbas l vi, treated with so much abuse and contempt by des mousaeaux, tells nothing of the weird ceremonies and practices but what was pnc- tjsed legally and with the tacit if not open consent

by flotinus. all through the middle ages there rose up men who accepted the interior doctrines which were pro- mulgated by the renowned teacher of the academy* to substantiate our accusation that the latin church first despoiled the kabalists and theurgists of their magical rites and ceremonies, before hurling anathemas upon their devoted heads, we will now translate for the reader fragments from the forms of exorcimt employed by kabalists and christians. the identity in phraseology may perhaps disclose one of the reasons why the romish church has always desired to keep the faithful in ignorance of the meaning of her latin prayers and ritual. only those directly interested in the deception have had the. opportunity to compare the rituals of the church and of the magicians. the best latin s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ed tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through 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 abo

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 vittas, vestamque potentem, ternumque adytis effert penetralibus ignem. neid, ii. 296. numa settled an order of virgin priestesses, whose business and care it was constantly to maintain the holy fire. and long before numa s days, we find it not only custom

g, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradation and iniquity of being here as presences in this world, although the most glorious amidst the forms of flesh? what is this shame, which is the characteristic singly of human creatures? all other creatures are sinless in this respect, and know not the feeling of that correctly looked at strange thing which men call shame, something which is not right that the sun even should see, and therefore stirring the blood, and reddening the face, and confusing the speech, and causing man to hang

ch has empoisoned and cursed all nature, are yet free by the nature of their ungrown possibility, and from their unconsciousness of it. they know not the shame of the condition adult, and therefore they bear not the badge of men, and are not of this world really, but of another world. to recur for a moment to the theory of human sacrifices which once largely prevailed. interwoven inseparably with the forms of architecture from the earliest times, proofs of which we see constantly in classical buildings particularly, and in the italian modifications displayed in the cities of europe, was the habit of exposing as talismans the members 60 the rosicrucians (and particularly the heads) of human sacrifices. this is observable in the innumerable masks (or heads full-faced) placed on the keystones

, that it is only in this manner the ideas of the divinity of fire, which we know once prevailed largely, can be made intelligible we mean, to the philosopher, who knows how properly to value the ancient thinkers, who were as giants in the earth. we shall shortly show that reveries of the magi. 79 the monuments raised to this strange faith still remain, and that, surviving from the heathen times, the forms still mingle and lurk largely amidst the christian european institutions the traces of the idolatry, if not the idolatry itself. obelisks, spires, minarets, tall towers, upright stones (menhirs, monumental crosses, and architectural perpendiculars of every description, and, generally speaking, all erections conspicuous for height and slimness, were representatives of the sworded, or of t

JESSUP MK THE CASE FOR THE UFO

sky. it burned for thirty days" can't say, probably ship in distress, force-locked 170 bc "at lanupium, on the appian way, sixteen miles from rome a remarkable spectacle of a fleet of ships was seen in the air" mirage of boats on clouds, no record of such 129 a sized movement. 106 bc "a bird that flew in the sky and set houses on fire, was seen over rome "s" ship, not l-m, jammed "cutter" 214 bc "the forms of ships were seen in the sky over rome" and 220 bc "a clear light shone at night in the sky at rome" 214bc probably just plane water boats, human. 216 bc "at praeneste, sixty-five miles from rome, burning "lamps" fell from the sky, and at arpinium, forty-two miles east of praeneste, a thing like a round shield was seen in the sky" ship cleaning off "coat& obviously in a hurry, too 99 bc

KETAB E SIYAH

d into fear, his heart pounded out uncertain beat and some realisation of heaven's doom became known to his afflicted spirit. making now to slay in sleep these creatures that were so foreign to his sight yet awakened such fear in his soul, his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all w

his host is already gathered upon the earth nearby and already moving to defend that which rebel satan's hand has wrought. within that time that we mustered and marched to destroy those within the garden's walls already shall they be defended by a greater force than the howling beasts that stayed your hand. yet also does it seem to me that much of our adversary's strength has been invested within the forms of his new creatures and, until such time as they partake of the fruit of knowledge of consequences, they are as but simple beasts to be commanded by the whip or baited with simple prizes. nothing can they weigh themselves as i now weigh the different paths by which we might exploit such flaws and win back advantage from the foe. now let me make clear that which i plan. not against satan

LAITMAN M KABBALAH REVEALED

e, but we feel they are happening outside us. however, we can never know this for sure. to relate correctly to reality, we mustn t think that what we are perceiving is the real picture. all we are perceiving is how events (forms) affect our perception (our matter. moreover, what we perceive is not the outside, objective picture, but our own reaction to it. we cannot even say if and to what extent the forms we sense are connected to the abstract forms we attach them to. in other words, the fact that we see a red apple as red doesn t mean that it is actually red. here s how ashlag, in the preface to the book of zohar, relates to our lack of perception of the essence: it is known that what we cannot feel, we also cannot imagine; and what we cannot sense, we cannot imagine, either. k actually

am ha rishon, of which we are all parts. the sixth sense operates much like the five natural senses, with the only difference being that the sixth sense is not given by nature, we have to develop it. in fact, the name sixth sense is a bit misleading, because we are not actually developing another sense; we are developing an intention. while developing this intention, we study the creator s forms, the forms of bestowal, opposite from our natural egoistic makeup. this is why the sixth sense is not given to us by nature; it is opposite from us. building the intention over each desire we feel is what makes us conscious of who we are, who the creator is, and whether or not we want to be like him. only if we have two options before us can we make a real choice. therefore, the creator does not fo

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

does not always act in accordance with absolute love towards all his creations, thus attempting to prevent our feelings of absolute love towards the creator. thus, it becomes clear that our elevation to each consecutive spiritual level, the revelation of the creator and the attainment of pleasure from getting closer to him, requires our overcoming the corresponding opposite forces. these arise in the forms of thought and desire. only when they are overcome can we ascend to the next level and take another step forward on our path. from the above, we can conclude that the range of spiritual forces and senses of the four worlds, assiya- yetzira- beria-atzilut, has a corresponding range of opposite and parallel forces and senses from the four impure worlds of assiya-yetzira-beria-atzilut. move

e creator on a lower level and with baser materials. the depth of humankind s understanding of nature is limited, though the boundary is gradually expanding. still, to this day, one s body is equated with one s material body. but such a perspective does not differentiate between people, since the individuality of each person is determined by one s spiritual strengths and qualities, rather than by the forms of one s body. thus, it can be said that all bodies, irrespective of their multitude, form only one body from the perspective of the creation, since there is no individual difference between them to differentiate one from the other. from this perspective, in order to understand others and the entire world around us, and to understand howto relate towhat is outside our own bodies, it is e

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

tural senses may vary with age or other elements, it is generally true that it is natural for us to have five properly working senses. b u i l d i n g t h e s p i r i t ua l k l i( v e s s e l/ t o o l) 121 as previously stated, it is we who must build the sixth sense. this is because the sixth sense is not a sense in the usual meaning of the word, but is rather an intention. our task is to study the forms by which the creator bestows, and when we do so independently, we build ourselves as creatures that exist in our own right. this is the difference between humankind and all other parts of creation. b u i l d i n g t h e r i g h t f o r m s the spiritual world is hidden from us. hence, we cannot understand how to attune our tools of perception correctly; we simply do not know what it is w

to receive can assume a limited number of forms, after which matter disappears similar to what researchers are discovering today. after one builds a great many forms, these become a single picture of one bestowal or one reception. this is a projection of the spiritual state called gmar tikkun (end of correction. gmar tikkun is a spiritual state that happens after the kli has robed itself with all the forms of bestowal of the light. in such a state, the light and the kli equalize completely. the only way by which the vessel can accelerate constructing the forms it currently lacks is by choosing the appropriate environment for spiritual progress. such an environment would make one imagine the forms described in kabbalah books, and thus induce the action of the light upon one s soul. the ligh

the other side of quantum laws, can only be taught by those who are already there kabbalists. it is impossible to break that barrier without drawing the light found in kabbalah books, because these are the only texts that were written from the other side. one s desire to get there along with the study of the right kabbalistic texts draws light upon that person and builds within that person s soul the forms in which one perceives the spiritual realm. just like the shaman had to build the right shapes to see the ships, we have to build forms of bestowal to be in the spiritual realm. 133 r e g a i n i n g c o n s c i o u s n e s s u s a n d t h e wo r l d from birth, we have the tools to perceive the physical reality. within these tools are information bits about the states and shapes that we

hind, but because of the craving for the light. this path allows one to experience the necessary discernments quickly and in a more controlled manner. the path of light is similar to discovering that we are ill, and taking the proper medicine before the illness actually breaks out. thus, our own yearning can spare us great pain and troubles. if we are drawn to the light of our own accord; i.e, to the forms of bestowal above the will to receive, we will skip terrible afflictions. this is why the wisdom of kabbalah was given to humankind. without it, humanity would progress naturally, step by step, each phase lasting until its negativity became fully exposed, and we would be forced into the next state. teaching the wisdom of kabbalah and how to use it to draw the light will help us evolve in

LAITMAN M THE KABBALAH EXPERIENCE

animate- which end their development automatically, under the power of the inner material forces man must undergo further development regarding his relationship with society. hence, cultures came and went all over the globe. kabbalah accepts the fact of their existence and many corresponding assumptions, including the assumption that there is life elsewhere in the universe. we might even discuss the forms of such life. the wisdom of kabbalah contains more knowledge than all of science. but since that knowledge is not connected to man s role on earth, t h e k a b b a l a h e x p e r i e n c e 284 kabbalah simply refrains from dealing with it, and sees no need to elaborate on it. when man s soul descends from the upper world, it dresses in a body of this world for a specific purpose. the so

LAITMAN M THE PATH OF KABBALAH

r meaning. we can only grasp what he wants to reveal to us. we regard these external properties as attributes or sefirot. we feel the properties of the creator as a certain light that awakens a unique feeling in us. we name each sefira according to that feeling. every light that comes from the creator is a certain form or providence, a sign that awakens a certain response. generally speaking, all the forms of light that emanate from the creator toward us are called the light of divinity. one feels the light of the creator to the extent that one attains corrections. without a single mended property, we cannot feel the light that comes from the creator, although unknowingly we are still controlled by him. when that is the case, we cannot believe that the creator exists. one feels that light

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

n to one another as they do in man in the course of that evolution. 412. the third aspect of the divine being is typified by the w.j.w. when he directs the passage from the labour of evolution to the refreshment of periodic rest; while it is the second aspect which is symbolized by the w.s.w. when he closes the lodge at the r.w.m. fs command, because when the second aspect of deity withdraws from the forms that he has made, everything is resolved into its primal elements and the universe as such ceases to exist, and so the lodge of the solar system is for the time closed. this is what is called among the hindus the end of the manvantara and the beginning of the pralaya. 413. it is not implied that the officials who happen to hold the positions representing the principles in man in any give

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

er mysteries. on the 19th the great procession of the initiates to eleusis was formed, the hallows were carried back to their ancient resting-place with the fullest possible pomp and splendour, and the candidates and brn. marched in triumph to the temple of initiation accompanied by vast crowds of people. 363. first came the car of iacchos, bearing the statue of the fair young god, who was one of the forms of dionysus, the blazing star of nocturnal initiation as aristophanes calls him(*aristophanes. frogs, 346) next marched the young men, myrtle-crowned, with shields and lances glittering in the sunlight, whose duty and privilege it was to escort the sacred hallows, borne aloft upon the ceremonial car in the great wicker baskets, still bound with purple wool; after them came the hierophant

sight. thus they provided for such of the egos born in europe as could not develop under the cruder teaching which was mis-called christianity. 448. this effort to preserve the mysteries in the dark ages was successful because the speculative masons adopted as much as they could of the operative masons terminology, and entrusted them with some of the secrets. the latter then faithfully carried on the forms without comprehending more than half of what they meant. 449. then those who held philosophical ideas of which the church would not approve allied themselves with the operative masons, became members of the fraternity, and attended their meetings; they did not come into the guilds as operative masons, and therefore were not bound as apprentices, but were free masons accepted into the ope

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

ying to seduce christians into departing from the path of salvation by teaching falsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions. the people who worship pagan deities cannot be saved: what pagans sacrifice they offer to demons and not to god. i do not want you to be partners with demons. you cannot drink the cup of the lord and the cup of demons. you cannot partake of the table of the lord and the table of demons (1 cor. 10:20 21. in the united states, survey research indic

louds, and hell as the place where the damned are eternally imprisoned and tormented by fire. there are few references to purgatory in shakespeare s works because of his antipapal convictions. shakespeare seems to adopt an uncritical attitude toward religious supernaturalism, although he may simply be drawing elements from folklore and popular superstition to add to the power of his drama. one of the forms of the supernatural adopted by shakespeare is ghostly apparitions, and the frequency with which he introduces them into his works testifies to the widespread belief in their reality at his time. they were seen by the common person as departed spirits who returned to earth for some special reason, such as revenge and warning, while the literate regarded ghosts as devils of the underworld

LIBER SAMEKH

ationality so-called. for instance, one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. the adept must be ready for the utter destruction of his point-of-view on any subject, and even that of his innate conception of the forms and laws of thought* thus, he may find that his angel considers his gbusiness h or his glove h to be absurd trifles; also that human ideas of gtime h are invalid, and human glaws h of logic applicable only to the relations between illusions. now, the angel will make contact with the adept at any point that is sensitive to his influence. such a point will naturally be one that is salient

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

ated, but here we are on less-certain ground. indeed, we cannot know the extent to which the interpretatio romana represents germanic peoples trying to equate their deities with roman ones and romans trying to figure out the germanic deities. we can make guesses about the reaction of germanic peoples deities, themes, and concepts 203 to the iconography of roman gods, and we can make guesses about the forms of the myths that might have attended the germanic gods, but the enterprise is difficult. still, when we bring into the picture the interpretatio germanica, which presumably occurred a few centuries after tacitus wrote, the presumed correspondences become fairly clear. in the interpretatio germanica odin is the equivalent of mercury, and ty lr is the equivalent of mars. hercules is not u

LUCIFERIAN SORCERY AND SET TYPHON

le-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, sc

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

a, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures during the earth life and who now floated around in the invisible worlds, surrounded by a darkness of their own making, occasionally slipped through at this hour and assumed the forms of various creatures. the mystics of eleusis also laid stress upon the evil of suicide, explaining that there was a profound mystery concerning this crime of which they could not speak, but warning their disciples that a great sorrow comes to all who take their own lives. this, in substance, constitutes the esoteric doctrine given to the initiates of the lesser mysteries. as the degree d

ed in the star groups bounded by these rectangles; and because most of them were animal--or part animal--in form, they later became known as the constellations, or signs, of the zodiac. there is a popular theory concerning the origin of the zodiacal creatures to the effect that they were products of the imagination of shepherds, who, watching their flocks at night, occupied their minds by tracing the forms of animals and birds in the heavens. this theory is untenable, unless the "shepherds" be regarded as the shepherd priests of antiquity. it is unlikely that the zodiacal signs were derived from the star groups which they now represent. it is far more probable that the creatures assigned to the twelve houses are symbolic of the qualities and intensity of the sun's power while it occupies d

of the celestial bull. all human beings were thus symbolized by twelve mysterious creatures through the natures of which they were able to incarnate into the material world. the theory of transmigration was not applicable to the visible material body of man, but rather to the invisible immaterial spirit wandering along the pathway of the stars and sequentially assuming in the course of evolution the forms of the sacred zodiacal animals. in the third book of the mathesis of julius firmicus maternus appears the following extract concerning the positions of the heavenly bodies at the time of the establishment of the inferior universe "according to sculapius, therefore, and anubius, to whom especially the divinity mercury committed the secrets of the astrological science, the geniture of the

atom of the pythagoreans. pythagoras taught that both man and the universe were made in the image of god; that both being made in the same image, the understanding of one predicated the knowledge of the other. he further taught that there was a constant interplay between the grand man (the universe) and man (the little universe. pythagoras believed that all the sidereal bodies were alive and that the forms of the planets and stars were merely bodies encasing souls, minds, and spirits in the same manner that the visible human form is but the encasing vehicle for an invisible spiritual organism which is, in reality, the conscious individual. pythagoras regarded the planets as magnificent deities, worthy of the adoration and respect of man. all these deities, however, he considered subservien

e known save through a study and appreciation of his numbered but inconceivable parts. when a creature is chosen, therefore, to symbolize to the concrete human mind some concealed abstract principle it is because its characteristics demonstrate this invisible principle in visible action. fishes, insects, animals, reptiles, and birds appear in the religious symbolism of nearly all nations, because the forms and habits of these creatures and the media in which they exist closely relate them to the various generative and germinative powers of nature, which were considered as prima-facie evidence of divine omnipresence. the early philosophers and scientists, realizing that all life has its origin in water, chose the fish as the symbol of the life germ. the fact that fishes are most prolific ma

MICHAEL W FORD THE VAMPIRE GATE

ept? by acknowledging and affirm a concept as a reality do we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-mastery and predatory spirituality, we become a part of the force we call the dragon. it answers through us. through the nightside, the luciferian through will and practice, can shiftshape, to hunt amoung the shadows. the forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu

MICHAEL W FORD NOX UMBRA

purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is al

omet, worshipped by the knight's templar. the skull is also a powerful fetish which may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic alphabet of the self in shadow. the magister of the rite recites "behold, the vampyre queen awakens before me, she whose skull holds the mystery of the grave. from your soul comes many serpents, those who breed the forms of dragons, your secret name is given to those of the corpse embrace, the blackened soil announces your children's birth. behold, the skull cap is filled with the elixir of life (lilith takes in hand the skull cap) let me drink of this ecstasy, the lifeblood from those who walk the night. let my knowledge be revealed to those who seek my knowledge, open thyself to the daemonum within (li

MORALS AND DOGMA

in vain does the poor or the oppressed look up to him. you find such men in all christian sects, protestant and catholic, in all the great religious parties of the civilized world, among buddhists, mahometans, and jews. they are kind fathers, generous citizens, unimpeachable in their business, beautiful in their daily lives. you see their masonry in their work and in their play. it appears in all the forms of their activity, individual, domestic, social, ecclesiastical, or political. true masonry within must be morality without. it must become _eminent_ morality, which is philanthropy. the true mason loves not only his kindred and his country, but all mankind; not only the good, but also the evil, among his brethren. he has more goodness than the channels of his daily life will hold. it ru

s, and some of cephas. some of them denied the resurrection. paul urged them to adhere to the doctrines taught by himself, and had sent timothy to them to bring them afresh to their recollection. according to paul, christ was to come again. he was to put an end to all other principalities and powers, and finally to death, and then be himself once more merged in god _who should then be all in all. the forms and ceremonies of the essenes were symbolical. they had, according to philo the jew, four degrees; the members being divided into two orders, the _practici_ and _therapeutici; the latter being the contemplative and medical brethren; and the former the active, practical, business men. they were jews by birth; and had a greater affection for each other than the members of any other sect. t

nceive of all the infinities of space, filled with similar suns and worlds, we seem at once to shrink into an incredible insignificance. the universe, which is the uttered word of god, is _infinite_ in extent. there is no empty space beyond creation on any side. the universe, which is the thought of god pronounced, never was _not, since god never was inert; nor was, without thinking and creating. the forms of creation change, the suns and worlds live and die like the leaves and the insects, but the universe itself is infinite and eternal, because god is, was, and will forever be, and never did _not_ think and create. reason is fain to admit that a supreme intelligence, infinitely powerful and wise, must have created this boundless universe; but it also tells us that we are as unimportant i

e born is really to die; and that death was for it the return to a new life. then he entered the sanctuary; but he did not receive the whole instruction at once. it continued through several years. there were, as it were, many apartments, through which he advanced by degrees, and between which thick veils intervened. there were statues and paintings, says proclus, in the inmost sanctuary, showing the forms assumed by the gods, finally the last veil fell, the sacred covering dropped from the image of the goddess, and she stood revealed in all her splendor, surrounded by a divine light, which, filling the whole sanctuary, dazzled the eyes and penetrated the soul of the initiate. thus is symbolized the final revelation of the true doctrine as to the nature of deity and of the soul, and of the

ut in other respects left his nature undefined, or rather indefinite through the variety of definitions, a conception vaguely floating between theism and pantheism. though deprecating the demoralizing tendencies of poetry, he was too wise to attempt to replace them by other representations of a positive kind. he justly says, that spiritual things can be made intelligible only through figures; and the forms of allegorical expression which, in a rude age, had been adopted unconsciously, were designedly chosen by the philosopher as the most appropriate vehicles for theological ideas. as the devices of symbolism were gradually stripped away, in order, if possible, to reach the fundamental conception, the religious feeling habitually connected with it seemed to evaporate under the process. and

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

erable, and we often hear of them being wounded, and suffering in consequence such exquisite torture that they have earnestly prayed to be deprived of their privilege of immortality. the gods knew no limitation of time or space, being able to transport themselves to incredible distances with the speed of thought. they possessed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience. they could also transform human beings into trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by

became afterwards incorporated with the city of rome. evander is said to have been the first who introduced greek art and civilization into italy, and also the worship of greek divinities. a temple was erected to carmenta on the capitoline hill, and a festival, called the carmentalia, was celebrated in her honour on the 11th of january. page 215 egeria is said to have initiated numa pompilius in the forms of religious worship, which he introduced among his people. she was regarded as the giver of [185]life, and was therefore invoked by women before the birth of their children. the camena are frequently identified by roman writers with the muses. genii. a comforting and assuring belief existed among the romans, that each individual was accompanied through life, from the hour of his birth t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

this destruction that were iniquitous. 6 the templars, the francs metiers, and freemasonry the templars and the master builders when the templars extended their commanderies into europe with the help of their christian worker assistants, they brought with them the traditional rites and secrets of the byzantine collegia and the muslim turuq, which had much in common. it is not rash to assert that the forms and ideas of these associations inspired and penetrated the "master associations" that were forming then and which the templars used or guided for their constructions. these rites and customs combined with the remnants and symbols passed down by the brotherhoods of the early middle ages in regions where memories of roman and ancient times had never entirely disappeared. given the number

ONYX TABLET OF SET

o the process we are learning- so that they may likewise find their way to the same process. before i began this discourse, i labeled it as my understanding. little "m" in my, because it is bound by time, by the peculiarities of my idioms and culture; but a big "u, for as a master i have learned to recognize that divine impulse clearly, and i know that what i speak of does partake of the realm of the forms; however badly i manage to express it. ir shti shta-ti! notes on forbidden secrets, or who left the voodoo doll in the rectory [originally a iii+ supplement to "a hidden dimension, may 1993 issue of cornu, newsletter of the order of amn] ra: the awakening perhaps a percentage of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is needed. this

PHOSPHORUS

s of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path in base, the definition of magick and sorcery, lucifer as an archetype from sufi lore (azazel iblis) to the middle ages to modern times. what is the essence of lucifer and how is it recognized in you. study of shaitan (satan) the adversary and how the adversary relates to our own self-initiation. the forms of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ates from holding masonic communication with them. x x x x x bulletin du grand orient de france supreme conseil pour la france et les possessions francaises mars 1865, pp. 4, 5. the grand master of the order, to the presidents of lodges: s s s very dear brethren: article i of the constitution declares that masonic initiation has several degrees, which are passed through and conferred according to the forms indicated by the rituals, and of which the highest is the d dd of the ancient and accepted scottish rite. x(art. i of the constitution) volume j, c a a b b f h the spurious rites of memphis and misraim the names specially belonging to these degrees, and the insignia appropriated to them, and which tradition, the rituals of the degrees, or the statutes-general of the order have sanctioned

r extent, since their effect would be to establish one supreme power within the bosom of another supreme power, a state within a state. e e e e e e e e e a letter of the brother leonard. reduces the request to these two heads: bst. constitution of a lodge under the distinctive title of l orientale de mizraim. cd.authorization to work in this lodge in the three first symbolic degrees, according to the forms of the rite of mizraim. postponing any decision as to the formation of a chapter, the right to ask which hereafter is reserved. e e e e e e e e e it is merely certain masons who come and petition to be allowed to constitute a lodge under the obedience of the grand orient of france. this being the case, are we to inquire whence they come, and to what obedience they have belonged? no.all w

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

our fathers did not know, in order to teach you that man does not leave by bread alone but rather by every word that issues from g-d fs mouth shall man live c. h1 as we have noted previously, in hebrew, the second person singular and plural have different forms (this is not true in modern english, where the word gyou h can mean one person or a whole crowd. in old english, the difference exists in the forms gthou h vs. gye. h) if we note the usage of the singular and plural forms in the above passage, we have: gburn [implied you, sing] the idols of their gods in fire cdo not [implied you, sing] bring an abomination into your [sing] house, lest you [sing] become an abhorrence like it. treat it [implied you, sing] as disgusting and abominable, for it is an abhorrence. all the commandment that

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

eophyte formulae. receive and copy z. 1. on the symbols and formulae of the neophyte ritual. z. 3, the symbolism of the neophyte in this ceremony. copy the god-form designs of the neophyte ritual. the written examination on the z. manuscripts may now be taken "part two. to describe to the chief or other suitable adept in the temple the arrangement of the astral temple and the relative position of the forms in it. to build up any god-form required, using the correct coptic name" the above three sections, a. b. g, completed the course prescribed for the zelator adeptus minor, the first sub-grade. the passing of these examinations, conferred the qualification for holding the office of hierophant, that is the initiator, in the outer order of the g. d "part one. c. psychic. this consists in a w

ion let the theoricus practise the moon breath, while saying mentally the word aum (moon breath is through the left nostril only) let him meditate upon the waxing and waning crescents, while visualising a silver crescent upon an indigo background. let him now call before his mind the signs of the airy triplicity= and enclosed in these, let him meditate upon the numbers nine and five and therewith the forms of the pentagram and pentangle. let him now rise in imagination above the mineral world into the world of trees and flowers and idenbfy himself in love and sympathy with the powers of the elements behind these. let him realise the mental world where mind rules over matter, and let him meditate upon the ideas of appearance and reality <135> fourth knowledge lecture the figures of geomancy

er of angels is called chaioth ha-qadesh, the holy living creatures, which are also called the order of seraphim. in chokrnah is a cloud-like grey which containeth various <194> colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in masloth, the starry heaven, wherein it disposeth the forms of things. and yah is the divine ideal wisdom, and its archangel is rahiel, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is auphanim, the wheels or the whirling forces which are also called the order of kerubirn. in binah is a thick darkness which yet veileth the divine glory in which all colours are hidden, wherein is mystery

of recorder, may be referred to the god thoth: no ceremony of the outer order may take place without a chief- preferably the three chiefs or their vice-gerants present- and on account of the stations on the dais, it is well to have these stations filled by an adept, should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds up as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim 'note that: stolistes and dadouchos are offices in the neophyte and zelator rituals, but in no higher elemental ritual. e nisn an office in the e o h t e, k&taondr heoricursi tuals, but in no higher elemental ritual. hierouhmt,hiereusand heeemo

if you have not a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required <147> it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, fire, and water. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or of evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc. for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged s

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

nd to ideas, and there is no idea which has not its proper and peculiar form. the primordial light, which is the vehicle of all ideas, is the mother of all forms, and transmits them from emanation to emanation, merely diminished or modified 26 the doctrine of transcendental magic according to the density of the media. secondary forms are reflections which return to the font of the emanated light. the forms of objects, being a modification of light, remain in the light where the reflection consigns them. hence the astral light, or terrestrial fluid, which we call the great magnetic agent, is saturated with all kinds of images or reflections. now, our soul can evoke these, and subject them to its diaphane, as the kabalists term it. such images are always present before us, and are effaced on

is explains all visions, and accounts for the dead invariably appearing to seers, either such as they were upon earth, or such as they are in the grave, never as they subsist in a condition which escapes the perceptions of our actual organism. pregnant women are influenced more than others by the astral light, which concurs in the formation of the child, and offers them incessant reminiscences of the forms that abound therein. this explains how it is that women of the highest virtue deceive the malignity of observers by equivocal resemblances. on the fruit of their marriage they impress frequently an image which has struck them in dream, and it is thus that the same physiognomies are perpetuated from generation to generation. the kabalistic usage of the pentagram can determine therefore th

hings, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of his will, assuring him universal dominion over azoth and the domain of magnesia, in other words, full power over the universal magical agent. this agent disguised by the ancient philosophers under the name of the first matter, determines the forms of modifiable substance, and we can really arrive by means of it at metallic transmutation and the universal medicine. this is not a hypothesis; it is a scientific fact already established and rigorously demonstrable. nicholas flamel and raymond lully, both of them poor, indubitably distributed immense riches. agrippa never proceeded beyond the first part of the great work, and he perish

ise attributed to hermes trismegistus and entitled minerva mundi. it is found only in certain editions of hermes and contains, in allegories full of profundity and poetry, the doctrine of individual self-creation, or the creative law consequent on the harmony between two forces which are termed fixed and volatile by alchemists, and are necessity and liberty in the absolute order. the diversity of the forms which abound in nature is explained, in this treatise, by the diversity of spirits, and monstrosity by divergence of efforts. its study and understanding are indispensable for all adepts who would fathom the mysteries of nature and devote themselves seriously to the search after the great work. when the masters in alchemy say that little time and money are needed to accomplish the works

ivinity of the crucified, and lastly, the sign of the work accomplished, the cycle terminated, the intermediary tau, which resumes for the first time, before the final denary, the signs of the sacred alphabet. 62 the doctrine of transcendental magic 63 xiii a n necromancy ex ipsis mors we have said that the images of persons and things are preserved in the astral light. therein also can be evoked the forms of those who are in our world no longer, and by this means are accomplished those mysteries of necromancy which are so contested and at the same time so real. the kabalists who have discoursed concerning the world of spirits have described simply what they have seen in their evocations. eliphas levi zahed, who writes this book, has evoked, and he has seen. let us state, in the first plac

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

er the conjuration of the four 31 them, o glittering fire! there dost thou shine, there dost thou commune with thyself in thine own splendour, and inexhaustible streams of light pour from thine essence for the nourishment of thine infinite spirit, which itself doth nourish all things, and forms that inexhaustible treasure of substance ever ready for the generation which adapts it and appropriates the forms thou hast impressed on it from the beginning! from this spirit the three most holy kings, who surround thy throne and constitute thy court, derive also their origin, o universal father! o sole and only father of blessed mortals and immortals! in particular thou hast created powers which are marvellously like unto thine eternal thought and thine adorable essence; thou hast established the

ROBERT KIRK WALKER BETWEEN WORLDS

eds to demonstrate that the unquestionable presence of the second sight, even in unwilling or unwitting persons, reveals this other world and its normally invisible inhabitants. this, he says, will counter the growth of atheism and materialism, for it is proof proper of many dimensions such as were believed in in earlier times. he supports this proposal not only with the evidence from scotland in the forms of techniques and examples, but from biblical evidence (carefully cited in chapter and verse, and classical precedent. there is also more than a hint that kirk, as an episcopalian minister albeit superficially politically reformed by a mainly presbyterian dominance in scotland, sought to counter some of the repressive bloodthirsty attitudes of christian religious extremism. he felt that

holy manner. so therefore he made the heavens to be inhabited by three orders of spirits that each one might look out for something and renew the world from the renewed seed of things. the sea http//www.dreampower.com/kirk_wbw/pg_161.htm (2 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) the sea too he distinguished by various forms that from itself it might produce the forms of things, generating throughout the ages. indeed, part of it burns and part freezes and the third part, getting a moderate temperature from the other two, ministers to our needs. that part which bums surrounds a gulf and fierce people, and its divers streams, flowing back, separate this from the orb of earth, increasing fire from fire. thither descend those who transgress the laws and r

RUBY TABLET OF SET

there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more realistic in its portrayal of actual, rather than ideal features] the cosmology of plato (387-347 bce) centers on his famous "theory of the forms" in which the gods are defined as in egypt, save that they are not directly concerned with human affairs, but rather with the forms or first principles which are the ordering mechanisms of the universe and everything in it [including humankind. plato conceives the universe as a highly complex, logically intelligible machine which may be understood through philosophy (which is reserved to

god of judao-christianity, but an impersonal force. individual immortality did not play a part in aristotle's cosmology. here he broke with pythagoras and plato. the aristotelian soul perished with the mortal body, save for its "creative reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importance, and essential to each other s existence. aristotle attacks plato as saying that the individual exists only to serve the state [an erroneous interpretation of plato. aristotle deplores slavery by

visions, ideas, and ultimately philosophical systems. these horizons are meaningful to him unless he perceives them as artificial constructs. in that case he either destroys them in favor of newer, larger horizons or degrades himself by an artificial, hypocritical self-limitation to a horizon he knows is false. plato is wrong, says nietzsche, in assuming there to be absolute values (the theory of the forms. it is rather the case that all truths are situational and relative. hence the great virtues are supra-rational. they cannot be explained by logic, as nietzsche accuses socrates of trying to do [nietzsche is wrong; the platonic dialogues provide for noetic apprehension of the forms, not logical construction or analysis of them. moreover a form is not a static concept] classification: v2

hey were not interested in that topic as a field for rational inquiry. plato must have felt somewhat akin to noah building his ark in the midst of an ignorant and unconcerned society. the chimaera: the noah legend is not in our myth-cycle, if you please. the sphinx: my apologies. the chimaera: and so plato wished to identify the primal forces of the universe. this resulted in his famous theory of the forms, if i am correct. but i sense a weak point here. plato was a finite being, and yet he desired to comprehend universal absolutes. as perfect standards they would necessarily be infinite, since any measure of perfection must extend in all dimensions without limitation. it would be possible for a finite entity like plato to comprehend the infinite without distortion only if the infinite rev

there is no reason why he should not find out all the rest, if he keeps a stout heart and does not grow weary of the search, for seeking and learning are in fact nothing but recollection. the chimaera: you imply, then, that it is not the object of the dialogues to "teach" at all. but rather to expose plato's students to demanding mental gymnastics which will inspire them to recollect knowledge of the forms. the gryphon: you have recollected admirably. the gryphon dematerializes. the sphinx: is it not interesting that the example given by socrates in the meno employs mathematics and geometry? that ties in rather neatly with the inscription over the entrance to the academy. to the platonic philosopher, then, that inscription would have meant something more than mere ability to calculate area

SABBATIC KABALA OF THE CROOKED PATH

begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think abo

SATANGEL

erial by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, the four seasons, the days of the week, the hours of the day, to places, plants and principles of every kind. they also expanded greatly upon their numbers and names. spell

SATANIC RITUALS

sie tun und wenn blut vergossen wurde, ziehen sie sich nochmals zur ck in die grotte des satans, nehmen die form an die ich gut keene. manche scheinen zu warten und breiten ihre grossen fl gel, wissen ganz sicher, dass ich sie nochmals hervorrufe! some take the semblance of men, knowing not what they do, and when the blood hath been spilled, retreat they once more into the grotto of satan, taking the forms i know well. some seeth as they wait, and preen their great wings, knowing full well that once again i shall call them forth! und die finsteren der nacht werden sich ducken unter ihren klauen, die m chtigen jagdhunde liegen und warten darauf zur welt zur ckzukehren. glaube nicht mensch mit verdorbenen gehirn, dass du der grossen bestie entkommen kannst durch beschreiten deines altar's, s

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ctice of veneration, or of showing respect and admiration, for the buddha, other buddhas, and bodhisattvas. for followers of the theravada branch, 102 world religions: almanac buddhism the buddha is the sole object of veneration, but for believers in mahayana buddhism, all buddhas and bodhisattvas are venerated. such respect can be demonstrated by offering gifts to images of these revered ones in the forms of food, flowers, incense, or water in beautiful bowls. such images might be paintings or statues at a temple or some relic or physical reminder of a buddha. for example, the temple of kandy in sri lanka has a tooth of the buddha and has become a holy place of pilgrimage for buddhists as a result. another means of showing respect is by meditating on the qualities of enlightened bodhisatt

f a religion) directed against disciples of jesus. it was only long after the execution of jesus that paul had his conversion experience (or change of beliefs) and began his ministry. he was the first to begin preaching to the gentiles (those who were not jewish. through the writings and teachings of paul, christianity slowly began to separate itself from judaism. the new religion adapted many of the forms of worship of the older judaism, even incorporating its holy book, the tanakh, into its teachings. christians refer to the world religions: almanac 123 christianity tanakh as the old testament. at the same time christianity was developing its own texts. the four gospels, written in the first and second centuries, detail the life of jesus. christians soon also developed two primary sacram

ecution as well as places of spiritual contemplation (deep thinking) and learning. the benedictine rule, or benedictine order, was one of the first such monastic orders, founded in 525 at monte cassino, italy. other monastic orders formed throughout the early history of christianity, helping to preserve the traditions of the church. the orders kept the sacred texts in huge libraries and practiced the forms of religion and prayer as established by the early christians. the eastern orthodox church is established the two centers of christianity were rome and constantinople( present-day istanbul, turkey. these cities were also centers of the roman empire. with invasions from northern europe in the fifth century and the loss of political power, rome was placed in a much weaker position than con

ct, through a series of dialogues he sought to prove the immortality world religions: almanac 227 greco-roman religion and philosophy of the soul. in his writings plato repeatedly refers to the reward of the afterlife as an incentive to performing good deeds in the earthly life. for aristotle, on the contrary, the pragmatic world of the senses and the categorization of all things, from animals to the forms of drama, left little room for supernatural discussions. others, such as the epicureans, firmly denied an afterlife and said that obtaining pleasure on earth was the sole purpose of life. linked to this is the doctrine of eternal return, or the belief that everything that happens has happened before and will happen again, since both the universe and time are cyclical. this was a standard

n be thought of as forms of jihad. often, especially in the west, the word is translated as holy war and is used to refer to the motive behind acts of terrorism. world religions: almanac 317 islam that it attempts to depict the meaning or spirit of things rather than their physical forms. it appeals to people beyond those who follow the faith. geometric patterns, crafts, and calligraphy are among the forms of popular islamic art. calligraphy is a stylized form of writing, often done with a brush and ink. the circular patterns in islamic geometric art, such as those that may appear in vibrantly colored mosaics, are a reminder to muslims that allah is endless. the circle is without beginning or end and continues on forever, as does allah. the repetition of a design also is a reminder of the

SEPHER HA BAHIR

hear. was solomon then praying to heaven that it should hear their prayers? but [we must say the he was praying] to the one whose name is heaven. it is thus written (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you. this is the name of the blessed holy one. you therefore have fire. how can you then say that it was before? but we must say that their power existed before the forms of that place. only then did these holy forms come into existence. what is their power? it is that regarding which it is written (i samuel 2:2, there is none holy like god, there is none other than you, and there is no former like our god. 101. rabbi berachiah sat and expounded: what is the lulav that we discusses? it is the 36 (lu) given over to 32 (lav. and how? he replied: there are t

no reckoning of his troops, as it is written (job 25:3, is there a number to his troops? but if so, then there are 72 plus 72 [making a total of 144. he said: this is not the case. for when israel brings a sacrifice before their father in heaven, they are united together. this is the unification of our god. 109. why is this sacrifice called a karban [which means bringing close? because it brings the forms of the holy powers close. it is thus written (ezekiel 37:17, and you shall join one of them to the other, making one stick, and they shall become one in your hands. and why is [the sacrifice] called a pleasant fragrance? fragrance is only in the nose. the sense of smell is through breath, and this is nowhere but in the nose. pleasant (nicho ach) means nothing other than descending. it is

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ng to see the performance, something more to hear the applause lavished upon the glittering signoras she was hereafter to excel! oh, how gloriously that life of the stage, that fairy world of music and song, dawned upon her! it was the only world that seemed to correspond with her strange childish thoughts. it appeared to her as if, cast hitherto on a foreign shore, she was brought at last to see the forms and hear the language of her native land. beautiful and true enthusiasm, rich with the promise of genius! boy or man, thou wilt never be a poet, if thou hast not felt the ideal, the romance, the calypso's isle that opened to thee when for the first time the magic curtain was drawn aside, and let in the world of poetry on the world of prose! and now the initiation was begun. she was to re

ceitful, and science, as well as benevolence, lives in the universe. this abode, for the first time since thus occupied, a visitor enters. it is zanoni. you observe those two men seated together, conversing earnestly. years long and many have flown away since they met last, at least, bodily, and face to face. but if they are sages, thought can meet thought, and spirit spirit, though oceans divide the forms. death itself divides not the wise. thou meetest plato when thine eyes moisten over the phaedo. may homer live with all men forever! they converse; they confess to each other; they conjure up the past, and repeople it; but note how differently do such remembrances affect the two. on zanoni's face, despite its habitual calm, the emotions change and go. he has acted in the past he surveys;

n better and humbler since thy presence has dispelled the mist of the air. the future! well, when i have cause to dread it, i will look up to heaven, and remember who guides our fate" as she lifted her eyes above, a dark cloud swept suddenly over the scene. it wrapped the orange-trees, the azure ocean, the dense sands; but still the last images that it veiled from the charmed eyes of glyndon were the forms of viola and zanoni. the face of the one rapt, serene, and radiant; the face of the other, dark, thoughtful, and locked in more than its usual rigidness of melancholy beauty and profound repose "rouse thyself" said mejnour "thy ordeal has commenced! there are pretenders to the solemn science who could have shown thee the absent, and prated to thee, in their charlatanic jargon, of the sec

SIR WALLIS BUDGE EGYPTIAN MAGIC

and vigour, it became the type p. 85 of the new life which the egyptian hoped to live in the world beyond the grave. but the difficulty was how to obtain the protection of ptah, seker, and osiris, and how to make them do for the man that which they did for themselves, and so secure their attributes. to attain this end a figure was fashioned in such a way as to include the chief characteristics of the forms of these gods, and was inserted in a rectangular wooden stand which was intended to represent the coffin or chest out of which the trinity ptah-seker-ausar came forth. on the figure itself and on the sides of the stand were inscribed prayers on behalf of the man for whom it was made, and the egyptian believed that these prayers caused the might and powers of the three gods to come and dw

he bodies of the dead as amulets are made of almost every kind of substance except wax. but the reason of this is not far to seek: wax is a substance which readily changes its form under heat and pressure, and it is also possible that the fact of its having been employed from time immemorial for making figures which were intended to work harm and not good to man, induced those who made amulets in the forms of the gods to select some other material. as a matter of fact, however, several figures of gods p. 87 ptah-seker-ausar figure with cavity containing a portion of a human body mummified (british museum, no. 9736. p. 89 made of wax to serve as protective amulets are known, and a set of four, representing the four children of horus, now preserved in the british museum, are worthy of notice

ose which the god anubis performed for the dead god osiris in remote days. next the left hand of the deceased was mummified and bandaged according to the instructions given in the ritual of embalmment. the hand was stretched out on a piece of linen, and a ring was passed over the fingers; it was then filled with thirty-six of the substances which were used in embalming, according to the number of the forms of the god osiris. this done, the hand was bandaged with a strip of linen in six folds, upon which were drawn figures of isis and hapi. the right hand was treated in a similar way, only the figures drawn upon the bandages were those of ra and amsu; and when the appropriate words had been p. 191 recited over both hands divine protection was assured them. after these things the