Michael Wynn's Occult Reference Library
THE GARDEN

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1 10 INITIATION CEREMONY

of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be

blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when th

to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touc

admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist

comes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth t

3 8 INITIATION CEREMONY

h, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. th

the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden

rnal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar we

ledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tipharet

4 7 INITIATION CEREMONY

ign 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 and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

money to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share joys and sorrows, better health for ourselves and our loved ones. there are subjects for spells for yourself, your partner or lover, your children, close relatives and friends. they are usually the strongest in terms of emotion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or worried; or perhaps i

rsonal and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artifa

you can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of

the house, since traditionally it brings luck and prosperity. ruled by the moon. angelica angelica is so-named since it is said to have been revealed by an archangel to relieve plague during the middle ages. it is a natural energiser and is good for respiratory and liver problems and for improving circulation. it is protective, especially for children, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility, bad dreams. a sachet on the

he waning phase- in the later part, you may see in the early morning yesterday's moon that has not yet set. children love keeping a 'moon watch, and you may like to buy a sky globe or map or lunar software for your computer so that you can all track its progress. most importantly, note what effect the moon has on your emotions. does it make you feel like lighting a candle, making love, dancing in the garden, cleaning out a cupboard, having an argument- or doing absolutely nothing? if you monitor these feelings for three or four months or so, you will find your own moon pattern emerging. soon you will be able to understand why you feel the way you do (and we all know that it will seem quite irrational sometimes. most importantly, you will be able to maximise your best moon times for action

ar* pour some of the wine either on to the ground or into the dish with the crumbled bread and pour the wine into a glass (if you are working in a group, pour it into individual glasses and hand them round before serving yourself* after drinking, blow out the candle and say as a rising chorus: power to the sun* on the final word, blow out the candle* bury your crumbled bread and wine in a hole in the garden or a large plant pot, saying: grow anew, come forth in the spring and keep your promise as i will mine* if you poured the offerings directly on to the ground, plant flowers close by. keep your dish of knots. take them out one by one and as you fulfil your pledges cast each into flowing water or from the top of a hill on a very windy day. before long, your needs should be met, in a way t

ALEISTER CROWLEY ACROSS THE GULF

struck with great fortune; for she coughed once, and died. then i took her skin with great labour; and (for it was now night) began to return to my house. but i was utterly weary and i could no longer climb the wall. yet i stayed awake all that night, sharpening again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and th

nd took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the first method is negative. it is the pottingout and watering of a particular flower in the garden, and the exposure of it to the sun. in the third, identity is attained by sympathy. it is very difficult for the ordinary man to lose himself completely in the subject of a play or of a novel; but for those who can do so, this method is unquestionably the best. observe: each element in this cycle is of equal value. it is wrong to say triumphantly "mors janua vitae, unless you add, with

f aum by a compound letter mgn, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the virgin moon and the serpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the hebrew legend of the garden of eden, and its even more malignantly debased falsification in that bitterly sectarian broadside, the apocalypse. sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the qabalist. in the present instance, the master therion was delighted to remark that his compound letter mgn, constructed on theoretical principles with the idea of incorpor

g. so does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told that he could invoke the devil by repeating the "lord's prayer" backwards. he went into the garden and did so. the devil appeared, and almost scared him out of his life. it is therefore not quite certain in what the efficacy of conjurations really lies. the peculiar mental excitement required may even be aroused by the perception of the absurdity of the process, and the persistence in it, as when once frater perdurabo (at the end of his magical resources) recited "from greenland's ic

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the bible, as our rulers so loudly profess that they do. the enemy knows well enough that there is no other way to make a war pay) now then, i hope that we have succeeded in clarifying this exceptionally muddy marish water of morality from most of its alien and toxic dirt; too often the aspirant to the sacred wisdom finds no firm path under his feet; the bog of respectability mires him who sought the garden of delights; soon the last bubbles burst from his choked lungs; he is engulfed in the slough of despond. in the passive elements of earth and water is no creative virtue to cleanse themselves from such impurity as they chance to acquire; it is therefore of cardinal importance to watch them, guard them, keep their purity untainted and unsoiled; shall the holy grail brim with poison of as

ALEISTER CROWLEY SEPHER SEPHIROTH

( the heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 174 torches mydypl the splendour encircling him bybs wl hgwn 175 suction hqyny duplicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; ja

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. the old comment 17. this passage was again very painful to the prophet, who took it in its literal sense. but 'the poor and the outcast' are the petty thoughts and the qliphotic thoughts and the sad thoughts. these must be rooted out, or the ecstasy of hadit is not in us. they are the weeds in the garden that starve the flower. the new comment the dead and the dying, who know not hadit, are in the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as

ALEISTER CROWLEY EQ I 1

n weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the

ht and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princess, and is of silver, and on he

ALEISTER CROWLEY EQ I 5

stling in mortal hatred. and there is a little bird upon a bush, and the bird flaps its wings. thereat the strength of the giants snaps, and they fall in heaps to the earth, as though all their bones were suddenly broken. and now waves of light roll through the aethyr, as if they were playing. therefore suddenly i am in a garden, upon a terrace of a great castle, that is upon a rocky mountain. in the garden are fountains and many flowers. there are girls also in the garden, tall, slim, delicate and pale. and now i see that the flowers are the girls, for they change from one to another; so varied, and lucent, and harmonious is all this garden, that it seems like a great opal. a voice comes: this water which thou seest is called the water of death. but nemo hath filled therefrom our springs

nd i said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x 70= the one eye "achad ayin) and now there cometh an angel into the garden, but he hath not any of the attributes of the former angels, for he is like a young man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called nemo. and know thou that every man that is called nemo hath a garden that he tendeth. and every garden that is and flourisheth hath 77 been prepared from the desert by nem

a young man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called nemo. and know thou that every man that is called nemo hath a garden that he tendeth. and every garden that is and flourisheth hath 77 been prepared from the desert by nemo, watered with the waters that were called death. and i say unto him: to what end is the garden prepared? and he saith: first for the beauty and delight thereof; and next because it is written "and tetragrammaton elohim planted a garden eastward in eden" and lastly, because though every flower bringeth forth a maiden, yet is there one flower that shall bring forth a man-child. and his name shall be called nemo, when he beholdeth the face of my father. and he that tendeth the garde

t because it is written "and tetragrammaton elohim planted a garden eastward in eden" and lastly, because though every flower bringeth forth a maiden, yet is there one flower that shall bring forth a man-child. and his name shall be called nemo, when he beholdeth the face of my father. and he that tendeth the garden seeketh not to single out the flower that shall be nemo. he doeth naught but tend the garden. and i said: pleasant indeed is the garden, and light is the toil of tending it, and great is the reward. and he said: bethink thee that nemo hath beheld the face of my father. in him is only peace. and i said: are all gardens like unto this garden? and he waved his hand, and in the aire across the valley appeared an island of coral, rosy, with green palms and fruit-trees, in the midst

there was a dim country with grey rocks, and heather, and gorse, and bracken. and he waved his hand yet again, and there was a park, and a small house therein, surrounded by yews. this time 78 the house opens, and i see in it an old man, sitting by a table. he is blind. yet he writeth in a great book, constantly. i see what he is writing "the words of the book are as the leaves of the flowers in the garden. many indeed of these my songs shall go forth as maidens, but there is one among them, which one i know not, that shall be a man-child, whose name shall be nemo, when he hath beheld the face of the father, and become blind (all this vision is most extraordinarily pleasant and peaceful, entirely without strength or ecstasy, or any positive quality, but equally free from the opposites of

t escape us. and upon the root of one flower he pours acid so that that root writhes as if in torture. and another he cuts, and the shriek is like the shriek of a mandrake, torn up by the roots. and another he chars with fire, and yet another he anoints with oil. and i said: heavy is the labour, but great indeed is the reward. and the young man answered me: he shall not see the reward, he tendeth the garden. and i said: what shall come unto him? and he said: this thou canst not know, nor is it revealed by the letters that are the totems of the stars, but only by the stars. and he says to me, quite disconnectedly: the man of earth 79 is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men. and i ask him: why does h

ath worked thereupon; and because it is clear, it is invisible; and because it is hard, it moveth not. all these words are heard by everyone that is called nemo. and with that doth he apply himself to understanding. and he must understand the virtue of the waters of death, and he must understand the virtue of the sun and the wind, and of the worm that turneth the earth, and the stars that roof in the garden. and he must understand the separate nature and property of every flower, or how shall he tend his garden? and i said to him: concerning the vision and the voice, i would know if these things be of the essence of the aethyr, or of the essence of the seer. and he answers: it is of the essence of him that is called nemo, combined with essence of the aethyr, for from 80 the 1st aethyr to t

and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. but they that are without understanding have interpreted all this aske

me from the vision. there is another blinding my mind. there is another forcing my head down in sleep (it's very difficult to talk at all, because an impression takes such an immense time to travel from the will to the muscles. naturally, i've no idea of time) i have gone up again to the child, led by two angels, abasing my head. this child seems to be the child that one attempted to describe in "the garden of janus" every volition is inhibited. i have tried to say a lot, but it has always got lost on the way. holy art thou, o more beautiful than all the stars of the night! there has never been such peace, such silence. but these are "positive" things. singing praises of things eternal amid the flames of first glory, and every note of every song is a fresh flower in the garland of peace. t

ALEISTER CROWLEY EQUINOX EQ I 1 2

ater; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace 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 b

ll wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interi

ALEISTER CROWLEY EQUINOX EQ I 2 2

ome other road "i am sure it would be too long a journey" says a second "i could not afford it; i too will return "there are no guides here" says a third "how foolish for me to attempt so high a peak" 228 "i am not strong enough" says a fourth "i have no chart "my business won't let me "my wife is against it" thus god enters the heart of man in a thousand 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

icles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this is a circular device. in the center is a simple tree of life with circles and lines with the circle of tipheret at the center point itself. four lines completely cross the circle through the center, forming a symmetrical cross and "x. seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and nex

ibed by the inner of two concentric circles which define the limits of the figure, a narrow ring being formed between them. eight additional radials extend inward between the original four lines from the outermost circle to the outer edge of the outermost square, forming twelve equal divisions of the outer ring in all. the "hegemon" then explains his tablet, which contains the occult symbolism of the garden of eden and the holy city of the apocalypse; and the "kerux" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater

the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. honoured "hegemon" conduct the zelator to the west, and place him there before the portal of the thirty-second path through which he has just entered" the zelator

lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetzirah" the letters, he then points out to him, form the symb

tted to each geomantic figure.18 the "hierophant" now confers upon the theoricus the title of lord of the thirteenth path, who quits the temple for a short time. by means of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar went forth out of eden, namely, from the supernal triad, to water the garden- the rest of the sephiroth. and from thence it was divided into four heads, in da th. the

tion on page 275 discussed (too complex for a full description. weh note- this figure represents a theory of eden on the tree of life that is very much different from the symbolism of traditional qabalah, as presented in the "sepher yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either si

ALEISTER CROWLEY EQUINOX EQ I 2

stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 t

our friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my

ALEISTER CROWLEY EQUINOX EQ I 3 3

ud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained t

ed desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of th

d ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou de

ALEISTER CROWLEY EQUINOX EQ I 3

hercules are a good example of the labours the aspirant, who would be an adept, must expect. however, there is not space here, nor is this the place, to enter into the twelve mystic works of this man who became a god. yet let us at least note three points_ that the tenth labour was to slay geryon, the "three-"headed and "three-"bodied monster of gades; that the eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and a

ALEISTER CROWLEY EQUINOX EQ I 4 2

ne bit of psychology, too "a "man is not a wee bit interesting when he speaks of others, but let the beggar "ride his own horse, expound his own experiences, and"(you can bet your shirt upon it "he will be worth listening to" thus the peasant-who-had-met-the-lady. he was usually very dull. but the poor fellow had not had any interesting experience in his life, until he met her. she was walking in the garden, cutting flowers for the table, and, seeing a moujick digging the soil, summoned him "when thou hast done digging this hole, cut me some flowers" she said. and he fell to work with all his might, his body seeming 303 young and beautiful in the precision of its mechanical actions. she let her eye fall upon him and wondered. presently he had done digging and set to cut her some flowers, l

neck "would you like to "feel" some, ljubov "oh yes. but, it's no use, dear, i couldn't "see" them "perhaps you would like just to pass your fingers over then, and try to imagine what they. er. look like "i think i would. then i could explain better to you what i mean" piotr signed again and soon left her. in the evening he wandered around the house where the lady was staying. she was walking in the garden and he listened to her voice while she sang softly to herself. presently she sat down. piotr was well used to directing his steps without the use of eyes, and he managed to creep behind her. a fixed idea had taken possession of his childish brain. he would take the jewels everyone thought so beautiful, and take them to ljubov. suddenly, he sprang forward and his hands searched in the da

rtion in the feast of life "and i too, like her mouth, witness to it that she was evil. the senses are the person in so much as they are the sweet janitors to all that come and go. through our five portals life only flows, and the flavour of its tides is with us always. i sit in judgment on myself- i where the world could gather itself in one, little, humble, focus-point of curiosity and pep into the garden of her soul- i- where seas could be held calm and captive in a little pool of blue- i- who could consume mountains in a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment and condemn, for often i was a sword when truth was a little child, and the breasts of my beauty i gave to worthlessness i

ALEISTER CROWLEY EQUINOX EQ I 4

eater tangle than ever, let us cut the gordian knot by leaving it alone, and set out to become arahats, and enter the house which so mysteriously stands before us, and see what is really inside it, instead of mooning in the back garden and speculating about its contents, its furniture, the size of its rooms, and all the pretty ladies that scandal or rumour supposes that it shelters. to work! over the garden wall, and with romeo cry: can i go forward when my heart is here? turn back, dull earth, and find thy centre out. 217 k thaka upanishad, 5, 15. 218 the book of solemn utterances. the fetish of a slightly higher civilization, namely ethics. he saw that though mankind was tired of being ruled by spirits, they were only too eager to be ruled by virtues, which gave those who maintained thes

ALEISTER CROWLEY EQUINOX EQ I 6 2

seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<
ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

s of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or spirit, plus all that has been gained through the utilisation of form. by experimenting with matter, by dwelling within the form, by the energising of substance, by the going out of the garden of eden (the place where there is no scope for necessary development, and by the wandering of the prodigal son in the far country, you have the various stages which are pictured in the christian bible where man makes the discovery that he is not the form, but that he is the one who utilises it. he is intelligence, and therefore he is made in the image of the third person of the trinity;

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tion, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass through the fiery furnace those motives

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ed from the quarry of the personal life- 659- a treatise on cosmic fire copyright 1998 lucis trust being of mental matter, devachan might be regarded as a centre, or heart of peace, within the periphery of the sphere of influence of the mental unit. the four spirillae form four protecting streams of force. a correspondence to this stream of force can be seen in the four rivers which emanated from the garden of eden. out of this garden man is driven into the world of physical incarnation and the angel with the flaming sword protects the entrance, driving him back from entry until the time comes when evolution has progressed so far that he can come to the portal laden with stones which can withstand the action of fire. when he submits these stones to the fire and they stand the test, he can

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the physical plane the perceiver uses the five senses in order to arrive at the field of knowledge. 2. that all our three planes in the three worlds constitute the dense physical body of that one in whom "we live and move and have our being" 3. that on the astral or emotional plane, the lower powers of clairvoyance and clairaudience are used by the perceiver and when misused reveal the serpent in the garden. 4. that on the mental plane psychometry and symbology (including numerology and geometry) are used by the perceiver to arrive at an understanding of the lower mental levels. 5. that only when these three are seen as lower and as constituting the form aspect does the perceiver arrive at a condition where he can begin to understand the nature of the soul and comprehend the true significa

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

y, and the evolution of new species with an objective impossible to explain to those not yet initiate. the production of nutritive forms which will serve the needs of- 59- a treatise on white magic copyright 1998 lucis trust the lesser devas and angels will be one of the results. in the animal kingdom the effect will be the elimination of pain and suffering and a return to the ideal conditions of the garden of eden. when man functions as a soul, he heals; he stimulates and vitalizes; he transmits the spiritual forces of the universe, and all harmful emanations and all destructive forces find in the human kingdom a barrier. evil and its effects are largely dependent upon humanity for a functioning channel. humanity's function is to transmit and handle force. this is done in the early and ig

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

ray purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the qualities and characteristics of this lord who brings release may be gathered from the following six aphorisms which, an ancient legend says, his six brothers gave to him, as they be

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

, purified and transfigured. to these tests was added the one which he had before encountered in the desert, the test of utter loneliness. the power to endure success! the power to endure disaster! the power to stand utterly alone! this, christ had to show the world, and this he did. he stood triumphant before the world, at an intermediate stage on his way to the cross. the agony of loneliness in the garden of gethsemane was probably a far harder moment for him than the publicity on mount golgotha. but in these more subtle tests the quality of god himself was revealed, and it is god's quality and meaning which save the world the quality of his life, which is love and wisdom and value and reality. it was all of this which christ accomplished. immediately, on the descent from the mountain-to

the interests of the whole. the constellation aquila is always regarded as interchangeable with the sign scorpio, the serpent, and it is therefore frequently used in this connection when considering the fixed cross of the cosmic saviour. scorpio is the serpent of illusion from which the christ nature finally frees us, and it is to the illusory wiles of this serpent scorpio that adam succumbed in the garden of eden. the "face of the ox" is the biblical symbol for the sign taurus, the bull, which was the religion immediately antedating the jewish revelation, and which found its exponents in egypt and in the mithraic mysteries. upon this fixed cross all the world saviours, not excepting the christ of the west, have been eternally crucified, as reminders to man of the divine intent based upon

the saviour of the world. in perfection he fulfilled the will of god, and said to us the words which give us a simple rule with a great reward "if any man will do his will, he shall know of the doctrine, whether it be of god."38 the simplicity of this instruction is almost baffling. we are told simply to do god's will and then truth will be revealed to us. there were times in christ's life, as in the garden of gethsemane, when he fought with himself to do god's will. there were moments when his human flesh quailed before the prospect which opened up before him. he therefore knew the difficulty of this simple rule. 3 in turning our attention to the story of the crucifixion it is obvious that there is no need to recount the details of it. it is so well known and so familiar that the words in

no need to recount the details of it. it is so well known and so familiar that the words in which it is couched are apt to mean little. the tale of christ's triumphant entry into jerusalem, of his gathering the disciples together into the upper room, and there sharing with them the communion of bread and of wine and of the desertion of those who supposedly loved him, with his subsequent agony in the garden of gethsemane, is as familiar to us as our own names, and much less arresting. that is the tragedy of christ. he did so much, and we have recognised so little. it has taken us twenty centuries to begin to understand him and his mission and career. the crucifixion itself was only an anticipated and expected consummation of that career. no other end was possible. it was predetermined from

otten it and have preached the personality of jesus christ one theme which he himself ignored and which seemed to him of small importance in view of the greater values involved. this again is the tragedy of christ. he has one set of values and the world has another. we have made of the crucifixion a tragedy, whereas the real tragedy was our failure to recognise its true significance. the agony in the garden of gethsemane was based upon the fact that he was not understood. many men have died violent deaths. in this, christ was in no wise different from thousands of other far-seeing men and reformers, down the ages. many people have passed through the gethsemane experience and prayed with the same fervour as christ that god's will might be done. many men have been deserted by those who might

ple, and recognise that they possess the same divine life, just as the affirmation of the basic law of the kingdom of god, the law of love, will finally save the world. it is the substitution of the life of christ for the life of the world, the flesh and the devil, which will inject a meaning and a value into life. a sense of the failure of love constitutes the outstanding problem in the agony in the garden; it was this sense of travail with world forces which enabled christ to join the company of all his brothers. men had failed him, just as men fail us. in the moment when he most needed understanding, and all the strength which companionship gives, his nearest and dearest either deserted him or slept, unaware of his agony of mind "the promethean conflict is the strife which takes place i

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

cepted discipleship. this we will do in the form of seven stanzas which will give a hint (if one is an aspirant) of the technique to which one will be exposed; if one has passed further on the way, they will give one a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by th

are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, responds. call for the rain, the wind, the scorching sun. call for the gardener. then let the work go on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "the scholar knows the truth. all is revealed to him. surrounded by his books, and sheltered in the world of thought, he burrows like a mole, and finds his way into the darkness; he arrives at knowledge of the world of natural things. his eye is closed. his eyes are opened wide. he dwells within his world in deep co

into the darkness; he arrives at knowledge of the world of natural things. his eye is closed. his eyes are opened wide. he dwells within his world in deep content. detail on detail enter into the content of his world of thought. he stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. the storehouse now is adequately full..sudden a spade descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. ruin arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. all is removed. the light of summer enters in and the darkened crannies of the mind see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psycholo

or which they long so yearningly. they all sense the same reality, lying behind the glamour of the world aspiration; they all couch their desire and longing in the same symbolic forms marriage with the beloved, life in the holy city, participation in some ecstatic vision of god, adoration of some deified and loved individuality, such as the christ, the buddha, or shri krishna, walking with god in the garden of life, the garden of the lord, the attainment of the mountain top where god is to be found, and all stands revealed. such are a few of the forms in which their aspiration clothes itself and their sense of duality finds satisfaction. these ideas exist as powerful thought forms on the astral plane and they attract like magnets the aspiration of the devotee which follows century after ce

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

llow. refrain from breathing exercises for they ever give you discomfort, and a haunting sense of failure. each morning for five or ten minutes work with the art of visualisation a creative art. visualise to yourself a garden in disorder that you are restoring to order and beauty. rearrange that garden and fill it with flowers, with the song of birds and with what you have visioned to yourself as the garden of your dreams. see two things happen: there must be restoration of the garden and its growth in beauty. let your imagination guide you day by day into the steady work of restoration, remembering the goal of this exercise is to focus your attention in the region of the ajna centre, of the pituitary body. there learn the power to organise. when your problems descend upon you, when you ar

en, my brother, i would ask you to enter into it early each sunday morning. see your garden sleeping in the darkness of the dawn no real light, no sound or movement and no- 396- discipleship in the new age- volume i copyright 1998 lucis trust life apparent. it remains just dreaming and colourless. enter your tower and climb to the summit and then release the light which is in you; this will be to the garden of your soul what the sun is to the gardens of the world. watch the rays of light pouring out over the garden, awakening it to colour and beauty, arousing it to movement and life, and calling forth the song of the birds and the hum of the bees and evoking it to a responsive loveliness. there i may meet you when the clouds of glamour roll away. ponder on the symbolism hidden in this gard

vice. that which is thus created and used, exists. today i would like to tell you that on the inner planes your garden is of service to my group of disciples and to others in larger numbers than you think. it is a place of gathering for many and a place of refuge for a few. ponder on this and continue your task of beautifying it. remember ever, that those who seek its loveliness come not only for the garden but also come in order to contact you who, upon the inner side, appears other than you fancy yourself to be in physical incarnation. now there remains for you to make for others a garden of your life upon the physical plane. much you have learned during the past years and though old rhythms and thought habits often draw you back outside your garden of peace, you find your way there agai

nd yet, physically speaking, you have no organic trouble or disease. these thoughtforms sap your vitality and are definitely destructive to yourself and to others. of these thoughtforms there are three- 405- discipleship in the new age- volume i copyright 1998 lucis trust i am giving you a special exercise. go into your garden twice a week and meet me there. discover first of all the point within the garden which i have magnetised. at that spot within your garden, talk your problems aloud to me, pausing at intervals and listening for my replies or the replies of your soul. we shall speak when the silence of the outer life and of the personality has been achieved. keep nothing back but talk aloud to me. do this with a listening and attentive ear and, by the may full moon, you may find that

on the plateau from the east and west, lower mountains to the north, and a steep slope to the south, with the path to the valley. this beautiful land in the high, bright air, has been made into a garden with walls oriental walls fourteen feet high, with, in each corner, a chinese-looking little minaret. a stream runs the entire length of this garden, from east to west; it comes in and goes out of the garden through arches in the walls, where there are iron grilles. above these grilled arches, supported upon short stone beams projecting from the wall, are two narrow, stone-and-wood chinese-curved bridges, backing on the wall, and with a latticed hand-rail on the side towards the stream. the gate to this garden is in the middle of the north wall one of the long sides the garden being more lo

mbedded in boulders and large flat rocks, like some of the rocks along the stream's edge and in the woods. the lotus pool is kept replenished by water piped from the spring in the woods. seated on these rocks one looks over and down about a foot or two, and sees these beautiful lotuses of different- 408- discipleship in the new age- volume i copyright 1998 lucis trust colours. but the two ends of the garden are the real beauty spots the eastern end, on both banks of the stream, being a mass of roses, beds branching out from the stream in the form of wings, going as far up as the narrow, hidden path along the eastern wall, so that one, standing on the curved stone bridge (at either end of which are feathery clumps of waving pampas grasses, looks down on seraphs' wings of glorious roses, sha

anks of the stream, being a mass of roses, beds branching out from the stream in the form of wings, going as far up as the narrow, hidden path along the eastern wall, so that one, standing on the curved stone bridge (at either end of which are feathery clumps of waving pampas grasses, looks down on seraphs' wings of glorious roses, shaded from faintest rose to golden yellow. at the western end of the garden the seraphs' wings are of lilies, from the purple of the iris to the radiant white of the madonna lily. the shrubbery at the ends of the western bridge are "yellow bush" and lilacs. a fine green vine runs all over the wall here, where, at the other end, it is rambling roses. these seraph-wing rose and lily beds, though large, do not extend into the corners of the two ends of the garden;

weet shrub and white lilac, behind and at the sides, certain small, shade-loving flowers, a very few lilies-of-the-valley, here and there a fern. there is a small, gravelled space in the front of the well it contains a rustic table, where the grapes and fruit are brought to be arranged in flat baskets, to be sent down the mountain, by donkeys, in care of those who have the right to be admitted to the garden, to the ill and weary in the town below (old aleck, a saintly old gardener, these many years dead, may be one who helps with this work. i do not know) the well water is very cold a bucket is always ready for the descent. i believe this water has the property of giving one greater vision. it is pure joy to offer it to the thirsty and weary, and each day, among the souls arriving, there i

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

om the centre of the divine will, and from humanity, the centre of divine intelligence. christ had oriented himself to that divine centre which has, in the ancient scriptures, been called the "place of serene determination and of poised, quiescent will" this statement marked a point of crisis and of determination in the life of christ, and proved his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" thus indicating his realisation of divine destiny. the meaning of these words is not (as is so often stated by christian theologians) a statement of acceptance of pain and of an unpleasant future and of death. it was an exclamation, evoked surely by his realisation of the universal implications of his mission and the intense

medium of the christ, was brought to the attention of mankind. through the instrumentality of certain great sons of god, the three divine aspects or characteristics of the divine trinity will, love and intelligence have become a part of human thinking and aspiration. christians are apt to forget that the crisis in the final hours of the christ was not that spent upon the cross, but those spent in the garden of gethsemane. then his will in agony and almost despair was submerged in that of the father "father" he said "not my will but thine be done (luke xxii.42) something new, yet planned for from the very depth of time, happened then in that quiet garden; christ, representing mankind, anchored or established the father's will on earth and made it possible for intelligent humanity to carry i

hop in palestine has ever been the hitherto unrecognised symbol. the word "carpenter" is significant of building, of construction, and means (in its derivation) someone who is an artificer in timber or a builder of wooden houses. this is the true meaning of the biblical story of christ's being crucified upon the cross of wood or the tree. it is related in reality to the decision made by christ in the garden of gethsemane to take over the building or reconstruction work in aquarius, and thus complete the task which he attempted to do in the piscean age. he and his disciples and the new group of world servers are the pledged builders of the new civilisation, the new "house of humanity" the preparatory work he is now doing will fit him to demonstrate in wisdom (and not only through love) the

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 process of spiritual re-orientation, of submission and of acquiescence. christ demonstrated this submission when he said "i came not to do my own will but the will of him who sent me (john vi.38) he proved his acquiescence when he cried "father, no

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

armony both the life of the spirit and the potency of matter. 3. capricorn. this constellation stands for the influence which will carry the will of shamballa to the hierarchy or to the world initiates, giving to them that dynamic and enterprising spirit which will enable them to carry forward to completion the will of god on earth. it was the "angel, born under capricorn" which came to christ in the garden of gethsemane and fused his individual will into the divine will and thus enabled him to carry out his mission to completion. this was not only the revelation of divine love to the world but as the legend in the masters' archives goes on he came "to fabricate the gossamer thread which bound the two together and linked the place of the most high (shamballa) with the holy city (the hierar

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of our sitting-room, with a very grave face, and asked if i would mind coming out into the garden for a minute. i followed him and, without a word, he pointed to the sunflowers. every single one of them, hundreds of them, had their backs to the sun. quetta was the place where i first shouldered responsibility and was, more or less, on my own, though miss clara shaw was with me. the troops up in quetta had taken possession of the soldiers home to such an extent that they got quite se

in each case and the risk of noise was too great. i discovered then that there comes a point in fear when you are so desperate that you will take any chance. i walked across my room and opened the door only to find the two managers on the other side, wondering whether i was alive or dead and consulting with each other whether they should knock on the door and awaken me. they had been sleeping in the garden in tents and had caught the two hill men but most stupidly had not had the sense to hammer loudly on my door and call out, in which case i would not have been frightened. for the time being, after that, my bearer, old bugaloo, slept outside on the verandah and i could easily call him. two or three months after that i went back to the old country and spent some weeks stopping in an old s

ster's recollection of that introduction is summed up in the words "all i saw was a hank of hair and a bony female" i have always had lots of hair. it is a family inheritance and my three girls have masses of lovely hair. i shall never forget a remark of my eldest daughter, dorothy (who is famous for her remarks with a double meaning. i had washed my hair one day in england and was sitting out in the garden at ospringe place, faversham, drying it. dorothy looked out of the window and called out "oh! mother, if you would only keep your back to people and they saw only your lovely hair, they would never guess how old you are" towards the end of 1919 mr. bailey was made national secretary of the theosophical society. dr. shepherd was made publicity director and i became editor of the sectiona

ves in order. there was not a streak of viciousness in him and we all adored him. the cat nobody adored because it adored only me. it was a huge and quite magnificent tom cat that we picked up as a stray when it was a wee kitten. it would speak to nobody but me. it would accept food from nobody but me. it refused to enter the house if i were not downstairs so at last foster built it a ladder from the garden to my bedroom window and cut a hole in the screen so that he could get into my room and from that moment it was entirely happy, never using any door, but always shooting up the ladder on to my bed. the work was growing apace during these years. my husband had started the magazine, the beacon, and it was meeting a real need as it does today. i usually put on 6 or 8 public lectures a year

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ter and more peaceful world and to a worldwide expression of the will-to-good. as these qualities supersede the old and undesirable ones, the door where evil dwells will symbolically slowly close through the sheer weight of public opinion and through right human desire. nothing can possibly stop it. thus the original plan will be restored on earth; this is symbolically referred to in the bible as the garden of eden; the angel with the flaming sword will no longer guard the door of initiation into the kingdom of god, but will be transformed into the angel of the presence. simultaneously, the door into the world of spiritual reality will open before mankind, and the door where evil dwells will be closed. these few thoughts may serve to make this invocation live- 122- discipleship in the new

e blends with and consumes the little one. i turn and pass back out of the light and warmth into the world of gloom and mist and, as i turn, i hear a voice crying aloud "well done. pass through the gloom; enter the mist; dry up the rain and tears and find yourself upon the other side, and near my heart" iii. a garden full of flowers, of bees and glowing light and sun. i see a wall which separates the garden from the world of men. beyond its gates i see the forms of those who long to enter. into my heart there come the words, spoken i know not when "the key is in your hands; open the gates and let the crowd in. this you can do, for the garden now is yours and yet is theirs, though you have entered first. open the gate and welcome with a smile and words of love and cheer the sad, unwelcome

he world of men. beyond its gates i see the forms of those who long to enter. into my heart there come the words, spoken i know not when "the key is in your hands; open the gates and let the crowd in. this you can do, for the garden now is yours and yet is theirs, though you have entered first. open the gate and welcome with a smile and words of love and cheer the sad, unwelcome, miserable crowd. the garden stands between the outer world and the inner sacred place you call my ashram. within the garden take your stand. there rest. move forward to the gate at need, returning ever to the place of rest. open the door when called upon, but retain the key. the surging crowd will touch you not nor hurt the garden in its loveliness" behind these three symbolic stanzas, if i may so call them, are v

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the christ was brought to the attention of mankind. through the instrumentality of certain great sons of god the three divine aspects or characteristics of the divine trinity will, love and intelligence have become a part of human thinking and aspiration. christians are apt to forget that the crisis in the final hours of the christ was not in those spent upon the cross, but during those spent in the garden of gethsemane, when his will in agony and almost despair was submerged in that of the father "father" he said "not my will but thine be done (luke xxii. 42) something new, yet planned for from the very depth of time, happened then in that quiet garden; christ, representing mankind, anchored or established the father's will on earth and made it possible for intelligent humanity to carry

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

clear cold light reveals two things: a. the omnipresence of god throughout nature, and therefore throughout the entire personality life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being alone and bereft of all help. this led (in the case of the christ, for instance) to that appalling moment in the garden of gethsemane, and which was consummated on the cross, when the will of personality-soul clashed with the divine will of the monad. the revelation to the initiate of the ages of severance from the central reality, and of all its attendant implications, descends upon the one who is attempting to stand "in isolated unity" as patanjali (to quote him a second time) calls the experience*(3)

ry aspect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that he must be about his father's business and that his will was to do the will and fulfill the purpose of the father, the monad and the one of whom the monad is the expression. it is these three energies which have pre

task as head of the hierarchy is to evoke the electric fire of shamballa, the energy of the divine will, and this in such a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this per

is too vast and intricate to be adequately considered here. the above truth does, however, give us a clue as to why the christ made no specific reference to the work of incarnation in his spoken utterances whilst on earth. he was then occupied with his task of world saviour. his work as preserver and as head of the hierarchy had not then begun. it was at that time dependent upon the experience in the garden of gethsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle o

and gave his all (again symbolically speaking) to meet that need. the christ, at that time over-shadowing his great disciple, also passed simultaneously through a great initiatory experience. the agony of his yearning for revelation and increased enlightenment (in order to enhance his equipment as world saviour) revealed to him the new possibilities, from which when confronted with them dimly in the garden of gethsemane and later upon the cross his whole nature shrank. great as is this mystery to you, and impossible as it is for you to comprehend that whereof i speak, it is wise to establish the fact in your consciousness that at the crucifixion initiation, the master jesus took the fourth initiation and the christ took the sixth initiation. the master jesus reached the culminating experi

on of the resurrection, the seventh initiation. this can only be undergone when the will of the master is completely merged in that of the planetary logos. between the sixth and the seventh initiations "an interim of divine fusion" takes place; an elementary and somewhat distorted picture of this critical fusion is given to us in the new testament, where we read of the experience of the christ in the garden of gethsemane. there again as in the fourth initiation of renunciation the human element of suffering is emphasised, whereas in the true symbolical "garden" between the sixth and the seventh initiations there is no aspect of suffering. suffering and pain enter not into the consciousness of the master. where it says in the new testament that "angels came and ministered unto" the christ

ALICE BAILEY THE LABOURS OF HERCULES

with the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its acceptance came the knowledge of good and of evil. this is a symbolic method of telling us the story of the appearance of mind, and of how it began to function in that early creature, which was

mind, and of how it began to function in that early creature, which was neither animal nor strictly human. with the coming of mind came also the knowledge of duality, of the pull of the pairs of opposites, of the nature of the soul, which is good, and of the nature of the form, which is evil if it holds the soul and hinders it from full expression. it is not evil per se. it is to be noted that in the garden of eden one single apple was given to the human being, the symbol of separateness, isolation. hercules had to hunt for the golden apples in another garden, and in the garden of the hesperides the apples were the- 38- the labours of hercules symbol of plurality, of synthesis, and of the many, nourished by the one tree of life. hercules was told only three facts: that there was a garden c

apples were the- 38- the labours of hercules symbol of plurality, of synthesis, and of the many, nourished by the one tree of life. hercules was told only three facts: that there was a garden containing a tree whereon grew the golden apples; that the tree was guarded by the hundred-headed serpent; that, when he found it, he would find there these three beautiful maidens. but in what direction lay the garden, and how to find it, he was not told. this time he was not confined to the wild lands, up and down which the man-eating mares ravaged; nor was he confined to the little island of crete. the whole planet had to be searched, and he went up and down from north to south and from east to west, until at last he met nereus, who was skilled in all wisdom and in all forms of speech. he is called

by the stupendous enterprise of atlas, and so concerned over his sufferings as he seeks to carry the weight of the world, that he gives up his search for the golden apples. he forgets what he himself has set out to do and, in pity, takes the load off the shoulders of atlas and bears it himself. then we are told in the wonderful consummation of the story, that atlas, freed from his burden, goes to the garden of the hesperides, plucks the golden apples without any let or hindrance from the hundred-headed serpent, with the enthusiastic help of the three beautiful maidens, and brings the apples to hercules, who now also stands free, in spite of all the obstacles and hindrances, the deviations due to glamor and illusion. despite failures and the length of time it has taken him to arrive at wisd

in this sign and for this particular cycle was relatively free. prometheus, the god within- 46- the labours of hercules could go forward to the service of the world and to lifting the burden of atlas. after the sacrifice comes the reward, and hercules received his great surprise after freeing both prometheus and atlas. having, given up his search in order to help the world, atlas went for him to the garden and handed to him the golden [76] apples, bringing him in touch with the three beautiful maidens, the thee aspects of the soul. at the beginning of this labor he contacts his soul as nereus; at the close of this labor, having overcome much glamor, he achieves a greatly increased vision of his soul and sees it in its three aspects, each one holding in it the potency of the three principl

are pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is perched upon the lion's shoulder, while below is a plumed female figure (again, the symbol of matter) holding out two cups, for there is ever the cup which symbolizes the cup of experience, the cup of penalty. the cup is the cup which is offered to the initiate, to which christ referred in the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended by drinking. so hercules, the aspirant, expressing himself in leo, visions the great battle that lies ahead of him, knows that his past must work out to fulfilment in the future, knows that before he can climb the mountain in capricorn he must slay the hydra, and knows that he must no longer be the ra

ARADIA GOSPEL OF THE WITCHES

hey found early the next morning before the statue a deer freshly killed, which gave themgood dinners for many a day; nor did they want thereafter at any time game of all kinds, when theprayer had been devoutly pronounced.there was a neighbour of this family, a priest, who held in hate all the ways and worship of the godsof the old time, and whatever did not belong to hisreligion, and he, passing the garden one day,beheld the statue of dianacrowned with roses and other flowers. and being in a rage, and seeing inthe street a decayed cabbage, he rolled it in the mud, and threw it all dripping at the face of the god-dess, saying: ecco mala bestia didoli!questo e lomaggio che io ti do,gia che il diavolo ti aiuta!behold, thou vile beast of idolatry,this is the worship which thou hast from me,an

e good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil, who knew everything about the gods and fairies,entered the garden and said, smiling: you have made the offering of flowers to the goddess quite correctly, as they did of old; all thatremains is to pronounce the prayer properly, 23 and it is this:so he repeated the page 49 n r r r r r great license is allowed to painters and poets, but when they take a subjective, especially a deeptradition, and fail to perceive its real meaningor catch its point, and

t to torture and death, as they did all who would not agree with them or who left their religion.but the people were not well pleased with this, because they adored her beauty and goodness, andthere were few who had not enjoyed her charity.but by the aid of her lover she obtained, as a last grace, that on the night before she was to be tor-tured and executed she might, with a guard, go forth into the garden of the palace and pray. page 44 chapter xi.the house of the wind.list to the whoop and whistle of the winds,their hollow drone as they come roaring on,for strength hath many a voice, and when arousedthe flying tempest calls with awful joyand echoes as it strikes the mountain-side,then crashes in the forest. hear the cry!surely a god hath set his lions looseand laughs to hear them as the

pray, to me!ere the third dayshall pass away,let me either hear or seea roaring wind, a rattling rain,or hail a clattering on the plain;till one of these three signs you show,peace, diana, thou shalt not know.answer well the prayer ive sent thee,or day and night will i torment thee! page 26 and with what power i have i conjure theet o grant to me the favour i implore!three things ive gathered in the garden here:a lemon, orange, and a mandarin;ive gathered them to bring good luck to me.two of them i do grasp here in my hand,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without seeing them intothe air, and if the lemon remains, the ceremony proceeds as follo

lle,ti chiamo in mio ajutoe con quanta forza ho a te scongiuroche una grazia tu mi voglia fare,tre cose ho racolto nel giardino;un limone, un arancio,e un mandarino; unadi queste cose per mia fortuna,voglio tenere duedi questi oggetti di mano,e quello che dovra servirmiper la buona fortunaregina delle stelle:fa lo rimanare in mia mano!at the instant when the midnight came,i have picked a lemon in the garden,i have picked a lemon, and with itan orange and a (fragrant) mandarin.gathering with care these (precious) things,and while gathering i said with care:thou who art queen of the sun and of the moonand of the stars lo! here i call to thee! page 24 so teach him with thy ceaseless brie brie!that he who obligation eer forgetsshall be in trouble till he pays his debts.and so my debtor on the

BLAVATSKY H P ANTHROPOGENESIS

form, over which, like the molten brass round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life "the soul and the form when descending on earth put on an earthly garment" says the zohar. his protoplastic body was not formed of that matter of which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, c

ary explains that the apes are the only species, among the animals, which has gradually and with every generation and variety tended more and more to return to the original type of its male forefather- the dark gigantic lemurian and atlantean[[vol. 2, page] 202 the secret doctrine. edens, serpents, and dragons. whence the idea, and the true meaning of the term "eden? christians will maintain that the garden of eden is the holy paradise, the place desecrated by the sin of adam and eve; the occultist will deny this dead-letter interpretation, and show the reverse. one need not believe and see in the bible divine revelation in order to say that this ancient book, if read esoterically, is based upon the same universal traditions. what eden was is partially shown in isis unveiled* it was said t

arden of eden is the holy paradise, the place desecrated by the sin of adam and eve; the occultist will deny this dead-letter interpretation, and show the reverse. one need not believe and see in the bible divine revelation in order to say that this ancient book, if read esoterically, is based upon the same universal traditions. what eden was is partially shown in isis unveiled* it was said that "the garden of eden as a locality is no myth at all; it belongs to those landmarks of history which occasionally disclose to the student that the bible is not all mere allegory. eden, or the hebrew[[hebrew] gan-eden, meaning the park or the garden of eden, is an archaic name of the country watered by the euphrates and its many branches, from asia and armenia to the erythraean sea (a. wilder says th

of a double origin. its genesis is purely a reminiscence of the babylonian captivity. the names of places, men and even objects, can be traced from the original text to the chaldeans and the akkadians, the progenitors and aryan instructors of the former. it is strongly contested that the akkad tribes of chaldea, babylonia and assyria were in[[footnote(s* vol. i, pp. 575, et seq[[vol. 2, page] 203 the garden of eden, a college. any way cognate with the brahmans of hindostan; but there are more proofs in favour of this opinion than otherwise. the shemite or assyrian ought, perchance, to have been called the turanian, and the mongolians have been denominated scyths. but if the akkadians ever existed, otherwise than in the imagination of some ethnologists and philologists, they certainly would

s maintaining that the jewish biblical history was a compilation of historical facts, arranged from other people's history in jewish garb- genesis excluded, which is esotericism pure and simple. but it is really from the euxine to kashmir and beyond, that science has to search for the cradle- or rather one of the chief cradles- of mankind and the sons of ad-ah; and especially in after times, when the garden of ed-en on the euphrates became the college of the astrologers and magi, the aleim. but this "college" and this eden belong to the fifth race, and are simply a faint reminiscence of the adi-varsha, of the primeval third race. what is the etymological meaning of the word eden? in greek it is [hedone, signifying voluptuousness. in this aspect it is no better than the olympus of the greek

d this eden belong to the fifth race, and are simply a faint reminiscence of the adi-varsha, of the primeval third race. what is the etymological meaning of the word eden? in greek it is [hedone, signifying voluptuousness. in this aspect it is no better than the olympus of the greeks, indra's heaven (swarga) on mount meru, and even the paradise full of houris, promised by mahomet to the faithful. the garden of eden was never the property of the jews; for china, which can hardly be suspected of having known anything of the jews 2,000 b.c, has such a primitive garden in central asia inhabited by the "dragons of wisdom" the initiates. and according to klaproth[[vol. 2, page] 204 the secret doctrine. the hieroglyphical chart copied from a japanese cyclopaedia in the book of fo-kone-ky, places

y st. hilaire, basing themselves "on the most solid inductions" think it impossible to doubt any longer, and both place the cradle of humanity "on the region of the timaus" finally, the asiatic journal* concludes that "all the traditions of the human race gathering its primitive families at the region of their birth-place, show them to us grouped around the countries where jewish tradition places the garden of eden; where the aryans (zoroastrians) established their airyana-vaego or the meru. they are hemmed in to the north by the countries which join the lake aral, and to the south by baltistan, or little tibet. everything concurs in proving that there was the abode of that primitive humanity to which we have to be traced" that "primitive humanity" was in its fifth race, when the "four-mou

hree were divided into 70 species, called: the principal roots of the human race (p. 422 "said rabbi jehudah 'how many garments (of the incorporeal man) are these which are crowned (from the day man was 'created? said r. el'eazar 'the mountains of the world (the great men of the generation) are in discussion upon it, but there are three: one to clothe in that garment the rua'h spirit, which is in the garden (of eden) on earth: one which is more precious than all, in which the neshamah is clothed in that bundle of life, between the angels of the kings: and one outside garment, which exists and does not exist, is seen and not seen. in that garment, the nephesh is clothed, and she goes and flies in it, to and fro in the world (zohar i, 119b. col. 475; qabbalah, 412) this relates to the races

n angels, who are accused of having fallen through pride on account of the great beauty and wisdom which became their lot. there is no metaphor here, except in the preconceived ideas of our theologians, perhaps. these verses relate to the past and belong more to the knowledge acquired at the mysteries of initiation than to retrospective clairvoyance! says the voice, again "thou hast been in eden, the garden of god (in the satya yuga) every precious stone was thy covering. the workmanship of thy tabrets and thy pipes was prepared in thee in the day thou was created. thou art the anointed cherub. thou hast walked up and down in the midst of the stones of fire. thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. therefore i will cast thee out of

ge of those once gigantic mountains. truly "thou shalt be a terror, and never shalt thou be any more; as the very name of the race and its fate is now annihilated from man's memory. bear in mind, that almost every ancient king and priest was an initiate; that from toward the close of the fourth race there had been a feud between the initiates of the right and those of the left path; finally, that the garden of eden is referred to by other personages than the jews of the adamic race, since even pharaoh is compared to the fairest tree of eden by this same ezekiel, who shows "all the trees of eden, the choicest and best of lebanon. comforted in the nether parts of the earth" for "they also went down into hell with him (pharaoh* unto the nether parts, which are in fact the bottom of the ocean

n the holy mountain of god- for every nation had and many still have holy mountains: some, himalayan peaks, others, parnassus, and sinai. they were all places of initiation and the abodes of the chiefs of the communities of ancient and even modern adepts. and again "behold, the assyrian (why not atlantean, initiate) was a cedar in lebanon. his height was exalted above all the trees. the cedars in the garden of god could not hide him. so that all the trees of eden. envied him (ezekiel xxxi. 3-9. throughout all asia minor, the initiates were called the "trees of righteousness" and the cedars of lebanon, as also were some kings of israel. so were the great adepts in india, but only the adepts of the[[footnote(s* the only pharaoh whom the bible shows going down into the red sea was the king wh

e symbol of the "tree" standing for various initiates was almost universal. jesus is called "the tree of life" as also all the adepts of the good law, while those of the left path are referred to as the "withering trees" john the baptist speaks of "the axe" which "is laid to the root of the trees (matth. iii. 10; and the king of assyria's armies are called trees (isaiah x. 19. the true meaning of the garden of eden was sufficiently given in "isis unveiled" the writer has more than once heard surprise expressed that isis should contain so few of the doctrines now taught. this is quite erroneous. for the allusions to such teachings are plentiful, even if the teachings themselves were still withheld. the time had not arrived then, as the hour has not struck now to say all "no atlanteans, or t

BLAVATSKY H P COSMOGENESIS

persecutions set on foot by the roman catholic church against occultism, masonry, and heterodox mysticism generally. the days of constantine were the last turning-point in history, the period of the supreme struggle that ended in the western world throttling the old religions in favour of the new one, built on their bodies. from thence the vista into the far distant past, beyond the "deluge" and the garden of eden, began to be forcibly and relentlessly closed by every fair and unfair means against the indiscreet gaze of posterity. every issue was blocked up, every record that hands could be laid upon, destroyed. yet there remains enough, even among such mutilated records, to warrant us in saying that there is in them every possible evidence of the actual existence of a parent doctrine. fr

abeiri, and the elohim, all signifying "great men "titans "heavenly men" and, on earth "the giants" the seven was a sacred number with every nation; but none applied it to more physiologically materialistic uses than the hebrews. with these it was pre-eminently the generative number and 9 the male causative one, forming as shown by the kabalists the[[hebrew with numbers above] or otz "the tree of the garden of eden* the "double hermaphrodite rod" of the fourth race. whereas with the hindus and aryans generally, the significance was manifold, and related almost entirely to purely metaphysical[[footnote(s* this was the symbol of the "holy of holies" the 3 and the 4 of sexual separation. nearly every one of the 22 hebrew letters are merely phallic symbols. of the two letters- as shown above

. christian bible-interpreters say of the cherubim "the word signifies in hebrew, fullness of knowledge; these angels are so called from their exquisite knowledge, and were therefore used for the punishment of men who affected divine knowledge (interpreted by cruden in his concordance, from genesis iii, 24) very well; and vague as the information is, it shows that the cherub placed at the gate of the garden of eden after the "fall" suggested to the venerable interpreters the idea of punishment connected with forbidden science or divine knowledge- one that generally leads to another "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is

nce visible and invisible, having her place in heaven, and helping to the generation of species- the moon, in short. her occult aspects and powers are numberless, and, in one of them, the moon becomes with[[footnote(s* his clear realization of it is, that the egyptians prophesied jehovah) and his incarnated redeemer (the good serpent, etc, etc; even to identifying typhon with the wicked dragon of the garden of eden, and this passes as serious and sober science[[vol. 1, page] 400 the secret doctrine. the egyptians hathor, another aspect of isis* and both of these goddesses are shown suckling horus. behold in the egyptian hall of the british museum, hathor worshipped by pharaoh thotmes, who stands between her and the lord of heavens. the monolith was taken from karnac; and the same goddess h

word" from an initiate of that name, or from a sorcerer, after which the latter died, as many do, after "passing the word" epiphanius lets out a secret of the gnostics while trying to expose their heresies. the gnostic ophites, he says, had a reason for honouring the serpent: it was because he taught the primeval men the mysteries (adv. haeres. 37. verily so; but they did not have adam and eve in the garden in their minds when teaching this dogma, but simply that which is stated above. the nagas of the hindu and tibetan adepts were human nagas (serpents, not reptiles. moreover, the serpent has ever been the type of consecutive or serial rejuvenation, of immortality and time. the numerous and extremely interesting readings, the interpretations and facts about serpent worship, given in "the

is, that which is not, and what is beyond them" its boughs are hiranyagharba (brahma or brahman in his highest manifestations, say sridhara and madhusudana, the highest dhyan chohans or devas. the vedas are its leaves. he only who goes beyond the roots shall never return, i.e, shall reincarnate no more during this "age" of brahma. it is only when its pure boughs had touched the terrestrial mud of the garden of eden, of our adamic race, that this tree got soiled by the contact and lost its pristine purity; and that the serpent of[[vol. 1, page] 407 the seven-headed dragons. eternity- the heaven-born logos- was finally degraded. in days of old- of the divine dynasties on earth- the now dreaded reptile was regarded as the first beam of light that radiated from the abyss of divine mystery. var

told in the same breath that satan- the devil- was a son of god and the most beautiful of his archangels, rather than believe that father and son are a gigantic, personified and eternal lie, we prefer to turn to pantheism and to pagan philosophy for information. once that the key to genesis is in our hands, it is the scientific and symbolical kabala which unveils the secret. the great serpent of the garden of eden and the "lord god" are identical, and so are jehovah and cain one- that cain who is referred to in theology as the "murderer" and the liar to god! jehovah tempts the king of israel to number the people, and satan tempts him to do the same in another place. jehovah turns into the fiery serpents to bite those he is displeased with; and jehovah informs the brazen serpent that heals

n only, are lost in the ocean of spiritual ignorance. but they who know true wisdom, and whose minds are pure, behold this whole world as one with divine knowledge, as one with thee, o god! be favourable, o universal spirit[[vol. 1, page] 422 the secret doctrine. respective opponents and foes- the demons. thus while (according to the kabalists) jehovah assumes the shape of the tempting serpent in the garden of eden; sends satan with a special mission to tempt job; and harasses and wearies pharaoh with sarai, abraham's wife, and "hardens" his heart against moses, lest there should be no opportunity for plaguing his victims "with great plagues (genesis xii, exodus- vishnu is made in his purana to resort to a trick no less unworthy of any respectable god "have compassion upon us, o lord, and

ed beliefs, in whatever direction, we are forced to draw a marked line between blind faith, evolved by theologies, and knowledge due to the independent researches of long generations of adepts; between, in short, faith and philosophy. there have been- in all ages- undeniably learned and good men who, having been reared in sectarian beliefs, died in their crystallized convictions. for protestants, the garden of eden is the primeval point of departure in the drama of humanity, and the solemn tragedy on the summit of calvary, the prelude to the hoped-for millennium. for roman catholics, satan is at the foundation of kosmos, christ in its centre, and antichrist at its apex. for both, the hierarchy of being begins and ends within the narrow frames of their respective theologies: one self-create

BLUE EQUINOX

l ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. ther

ite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more

unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance

ament in eddies of obsidian at my feet the river ran between me and the poppy-prankt isle, with tangled roots embanked, where seven sister poplars stood like the seven spirits of god. soft as silence in mine ear, the drone and rustle of the weir told in bass the treble tale of the embowered nightingale. higher, on the patient river, velvet lights without a quiver echoed through their hush d rimes the garden s glow beneath the limes. then the sombre village, crowned by the castellated ground where, in cerements of sable, one square tower and one great gable stood, the melancholy wraith of a false and fallen faith over all, supine, enthralling, the young moon, her faint edge falling to the dead verge of her setting, saintly swam, her silver fretting all the leaves with light. afar the equino

holy wraith of a false and fallen faith over all, supine, enthralling, the young moon, her faint edge falling to the dead verge of her setting, saintly swam, her silver fretting all the leaves with light. afar the equinox 188 toward the zenith stood a star, as of all worthiness and fitness the luminous eternal witness. so silent was the night, that i stirred the grasses reverently and hid myself. the garden s glow darkened, and all the gold below went out, and left the gold above to its sacrament of love, save where to sentinel my station, gold lilies bowed in adoration. had i not feared to move, i might have hid my shame from such a night! man is not worthy to intrude his soullessness on solitude; yet god hath made it to befriend pilgrims, that his peace may pend, a dove upon the dire and

BOOK OF ENOCH

0.4] raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge of the spirits of men who cause the spirits to sin. 20.7] gabriel, one of the holy angels, who is in charge of the serpents, and the garden, and the cherubim. 21.1] and i went round to a place where nothing was made. 21.2] and i saw a terrible thing, neither the high heaven nor the firm ground, but a desert place, prepared and terrible. 21.3] and there, i saw seven stars of heaven, bound on it together, like great mountains, and burning like fire. 21.4] then i said: for what sin have they been bound, and why have they been

is fruit it is better than any fragrance. 32.1] and after these fragrances, to the north, as i looked over the mountains, i saw seven mountains full of fine nard, and fragrant trees of cinnamon and pepper. 32.2] and from there, i went over the summits of those mountains, far away to the east, and i went over the red sea, and i was far from it, and i went over the angel zotiel. 32.3] and i came to the garden of righteousness, and i saw beyond those trees many large trees growing there, sweet smelling, large, very beautiful and glorious, the trees of wisdom, from which they eat and know great wisdom. 32.4] and it is like the carob tree, and its fruit is like bunches of grapes on a vine, very beautiful, and the smell of this tree spreads and penetrates afar. 32.5] and i said "this tree is bea

nd penetrates afar. 32.5] and i said "this tree is beautiful! how beautiful and pleasing is its appearance" 32.6] and the holy angel raphael, who was with me, answered me and said to me "this is the tree of wisdom, from which your ancient father and ancient mother, who were before you, ate and learnt wisdom; and their eyes were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to the east of these animals, i saw the ends of the earth, on which heaven rests, and the open gates of heaven. 33.3] and i saw how the stars of heaven come out, and counted

BOOK OF JASHAR

e to noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this point, to denote the land not yet tamed by people. at this moment, the wilderness includes the whole earth except for the little campsite that is warmed by human and eve's fire. long before the invention of radio

eirs, who have received his lore and his ideas. after all, genes and ideas both are patterns that can endure across generations (one stored in chromosomes and the other in synapses. so in a cultural sense, people of seth's family might also be children of abel whom cain foresaw. a desecration of trees by people is the pivotal event leading to the fall of humanity in genesis. the biblical story of the garden of eden is echoed in our modern ecological myth of the great primeval forest that has been destroyed by the growth of civilization. destruction of trees is also a central theme in the jashar apocryphon, but the story here is a complex counterpoint to both genesis and modern ecological thinking. in the first place, the tension is not just between trees and people, but between trees and h

BOOK OF BLACK SERPENT

ers. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

f what is catted 'sympathetic' magic. to help you 'see, or visualize, there are some exercises you can do. the first is easy. take a picture from a magazine let's say it is of a house. look at it carefully. study it. see all the details of the house and of the rest of the picture. see the shape of the roof; the windows and where they are. see the door(s) and the front steps, if there are any. see the garden and the fence, if there is one. see the roadway outside the house, and any people who might be in the picture. now tear the picture in half. take one of the halves and lay it on a sheet of white paper. look at it. visualize the missing half of the picture. see it whole. see all the details as you remember them. you can then check with the other half of the picture to see if you're corre

CASE PAUL F THE BOOK OF TOKENS

orth. in the darkness which is egypt is the darkness of number, concealing the one in the cloud of the many. of that darkness the serpent is a sign, that great serpent, the royal snake of egypt [91] t h e b o o k of t o k e n s 2 this is the serpent of temptation, yet from it cometh forth redemption. for the serpent is the first appearance of the anointed one, and that which casteth adam out from the garden of the east, even that shall bring him back once more to paradise. thus in teth is shown the secret of the going forth and the return, for teth is the serpent coiled around the tau. this is the sign of the name of names, which none may utter. again, it is the symbol of the tree of divine perfections, encircled by the power of the letters wherewith is formed the whole creation. 3 and bec

ed among the "immortals, is the earnest prayer of those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know y

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

money to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share joys and sorrows, better health for ourselves and our loved ones. there are subjects for spells for yourself, your partner or lover, your children, close relatives and friends. they are usually the strongest in terms of emotion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. seite 19 wicca01.txt magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or

rsonal and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artefa

you can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of

ditionally it brings luck and prosperity. seite 63 wicca01.txt ruled by the moon. angelica angelica is so-named since it is said to have been revealed by an archangel to relieve plague during the middle ages. it is a natural energiser and is good for respiratory and liver problems and for improving circulation. it is protective, especially for children, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility, bad dreams. a sachet on the

he waning phase- in the later part, you may see in the early morning yesterday's moon that has not yet set. children love keeping a 'moon watch, and you may like to buy a sky globe or map or lunar software for your computer so that you can all track its progress. most importantly, note what effect the moon has on your emotions. does it make you feel like lighting a candle, making love, dancing in the garden, cleaning out a cupboard, having an argument- or doing absolutely nothing? if you monitor these feelings for three or four months or so, you will find your own moon pattern emerging. soon you will be able to understand why you feel the way you do (and we all know that it will seem quite irrational sometimes. most importantly, you will be able to maximise your best moon times for action

ar* pour some of the wine either on to the ground or into the dish with the crumbled bread and pour the wine into a glass (if you are working in a group, pour it into individual glasses and hand them round before serving yourself* after drinking, blow out the candle and say as a rising chorus: power to the sun* on the final word, blow out the candle* bury your crumbled bread and wine in a hole in the garden or a large plant pot, saying: grow anew, come forth in the spring and keep your promise as i will mine* if you poured the offerings directly on to the ground, plant flowers close by. keep your dish of knots. take them out one by one and as you fulfil your pledges cast each into flowing water or from the top of a hill on a very windy day. before long, your needs should be met, in a way t

CHRONOLOGIA RORISPERGIUS

efer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-hokhmah, a major part of which is concerned with exegesis of holy names. 1165-1235 isaac the blind. provencal kabbalist. 1165-1240 ibn arabi (spanish muslim mystic poet) d.1166 abd al-qadir al-jilani founds one of the earliest sufi orders(prominent in india and north africa. d. 1170 natanael ben al-fayyumi, the garden of intellects,astrological thought influenced by ismaili encyclopaedia of the brotherhood of purity "also by the esoteric teachings which were not widespread among the ordinary people. c.1170- 1230 gaucelm faidit -troubadour- travelled to italy and went on the fourth crusade. 1170-1200 rigaut de barbezieux troubadour refers to his beloved as the holy grail. 1172: benjamin of tudelo retu

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

irassiers who had this day been appointed at the scales, who were each of them commanded to take his own to him, and in an orderly procession, so that each cuirassier should go with one of the prisoners, to conduct them into her great garden. at which time each one so exactly recognised his own man, that i marvelled at it. leave was also likewise given to my companions of yesterday to go out into the garden unbound, and to be present at the execution of the sentence. now as soon as every man had come forth, the virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; which we did not refuse, but left everything standing upon the table (except the goblet, which the virgin committed to the pages keeping) and went forth in our robes, up

the virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; which we did not refuse, but left everything standing upon the table (except the goblet, which the virgin committed to the pages keeping) and went forth in our robes, upon the throne, which moved by itself as gently as if we passed through the air, till in this manner we came into the garden, where we all arose together. this garden was not extraordinarily curious, but it pleased me that the trees were planted in such good order. besides, there ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, god willing, i shall mention in a future book. in this garden was raised a wooden scaffold, hung about with curi

ed, some forced to leap into the water, and the rest otherwise being dispatched, much time was consumed. verily at this execution my eyes ran over, not indeed in regard of the punishment, which they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently was quite full, was soon emptied, so that besides the soldiers there was not a man left. now as soon as this was done, and silence had been kept for the space of five minutes, there came forth a beautiful snow-white unicorn with a golden collar (having on it certain letters) about his neck. in the same place he bowed himself down upon both his forefeet, as if hereby he

hed this preparation of ours, nothing more was brought us but some broth with a little draught of wine, by which i well observed that we were not here for our pleasure. for when we had finished our day s work, too, everyone had only a mattress laid on the ground for him, with which we were to content ourselves. for my part i was not very much bothered about sleeping, and therefore walked out into the garden, and at length came as far as the wall; and because the heaven was at that time very clear, i could well drive away the time in contemplating the stars. by chance i came to a great pair of stone stairs, which led up to the top of the wall. and because the moon shone very bright, i was so much the more confident, and went up, and looked a little upon the sea too, which was now exceedingl

r even more of us, were well able to bear, although going by its bulk it should have seemed not too heavy for one man. now this globe having been got out of doors with much ado, we again sat alone, but i perceiving a trampling overhead, had an eye to my ladder. here one might take notice of the strange opinions my companions had concerning this fountain, for they, imagining that the bodies lay in the garden of the castle, did not know what to make of this kind of working, but i thanked god that i had awakened at so opportune a time, and that i had seen that which helped me the better in all the virgin s business. after one quarter of an hour the cover above was again lifted off, and we were commanded to come up, which was done as before with wings, ladders and ropes. and it vexed me not a

COLLIER IRENE CHINESE MYTHOLOGY

wife was lonely for her sister goddesses and missed the luxuries of heaven. chang-o was also angry at her husband for jeopardizing her social status. therefore, although the archer and his wife loved each other deeply, they often quarreled. in order to keep their bodies in perfect condition, every three thousand years, gods must eat the peach of long life and drink the elixir of immortality from the garden of the western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in

nge costume: a red dress, a yellow sash, and black shoes. for ten years, he wandered from village to village until finally he found the cave of an immortal. after much pestering, monkey was accepted as a disciple of this holy man. from the immortal, monkey learned to study the taoist teachings, and to write and speak properly. he had to sweep the cave floor, gather firewood, fetch water, and tend the garden. after awhile, monkey learned many tricks from the immortal. now he could transform himself into seventy-two different trees, animals, and rocks. after much persuasion, the immortal also taught him how to fly, by soaring on the clouds. once he mastered these skills, monkey loved to show off in front of the other disciples. one day, the immortal caught him changing into a pine tree. ange

next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled up and fell asleep in the orchard. unbeknownst to monkey, a great feast was being prepared for the gods. that afternoon, fairy maidens entered the peach garden to pick the fruit. to their dismay, they found many broken branches, peach pits, and a sleepy monkey who berated them for disturbing him. when the fairies mentioned the

COSIMANO CHARLES ELEMENTARY PSIONICS

ctice, the more effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breath

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nvolved. while i was writing this book, i saw a picture in a newspaper of an orthodox jew today, still waving a chicken around the head of a young girl, in the belief that the chicken would absorb her 'sins. virgin mothers of 'saviour' figures abound throughout the ancient world and, indeed, can be found in the beliefs of the native peoples of north, south, and central america. the bible story of the garden of eden is mirrored in the much earlier sumerian story of the garden of edinnu, and even the idea of the sabbath can be found in the sumerian day of rest, the sabattu. the jewish peoples were held in captivity in babylon and, when they were freed by the persians, they took many of the babylonian stories and beliefs back to palestine. these found their way into the old testament of the b

DAVID ICKE CHILDREN OF THE MATRIX

ot have to delve into the translations for long to see that much of the biblical old testament is simply an edited rewrite of these sumerian stories. the tablets talk of how king sargon was floated on a river in a basket of rushes, as i mentioned earlier. the bible tells this same story of "moses. the tablets describe a place called e.din("the abode of the righteous ones. the bible speaks of eden the garden of "god. the story of genesis is a summary of the same basic story that is told in the sumerian tablets in far more detail. interestingly, many of the terms translated into the english version of the old testament as "god" come from words that actually mean gods, plural, and the sumerians said the founders of their civilisation were a race of beings that came to this planet from elsewhe

ts ruling elite, although the vast majority of mormons have no idea that this is going on. they are just the sheep controlled by forces they do not understand. and who started the mormons? joseph smith, hiram smith, and brigham young. they were all highdegree freemasons and from the merovingian (anunnaki) bloodline. this theme of reptilian-human hybrids can be seen in the story of adam and eve in the garden of eden (edin to the earlier sumerians "the abode of the righteous ones) in jewish lore, eve, who was tempted by the serpent, of course, was the ancestral mother of the nefilim and associated with the hebrew words meaning life and snake.20 satan("the adversary) is described in the old testament and the hebrew torah as the "old serpent" or "dragon" and he was said to be the ruler of the

ker slaves for the agenda they had planned for the earth. eventually the human slaves were given the ability to procreate and this involved an infusion of far more mammalian genes, according to r.a. boulay in his excellent and highly recommended book, flying serpents and dragons, mankind's reptilian past (the book tree, usa, 1997. this change from clone to pro-creator is presented symbolically in the garden of eden story with eve being condemned to suffer the pains of childbirth. sex between their creations was the "forbidden fruit" symbolised in the eden story, boulay suggests. the "god" responsible for this development was enki. he was the serpent in the garden "tempting" eve and he was later to become extremely unpopular with the rest of the anunnaki leadership because of the explosion

om the earlier sumerian, atlantean, and lemurian accounts, many of them changed and twisted to suit the priesthood and to lose most of the direct reptilian references. these can be identified, however, by following the trail from which their terms and names derived. the name of the hebrew winged "angels, the seraphim, means serpent and they were described as having six wings- just like the one in the garden of eden featured in the apocalypse of abraham.9 flying angels in religious texts are symbolic of the reptilians, some of which, according to ancient and modern descriptions, have wings and can fly. this is also symbolised in the flying reptilian gargoyle figures, which the bloodlines have on their homes, cathedrals, churches, and other buildings, including the british houses of parliame

n or brazen serpent, the image of whom they displayed on wooden crosses. the naaseni (nagas) later became known as the ophites, a greek term for serpent. the greeks said that serpents were creatures of great knowledge, which spoke through their oracles- psychic channellers. in other words, communications from another dimension, or density. the story of moses contains much serpent symbolism, also. the garden of eden, edin, heden the serpent that "tempted" eve in the biblical garden of eden is the best-known serpent symbolism of all. this was an edited rewrite of the far more ancient sumerian story of edin, the "land of the gods or the righteous 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 re

an 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 garden was defended by a dragon. in chinese sacred books there is a garden that contained trees bearing the fruit of immortality. it, too, was guarded by a winged serpent called a dragon. the ancient people of mexico had their version of the eve story that involves a great male serpent, and a hindu legend tells of the

depicted as serpents 160 children of the matrix thor/indara/adam's old capital of pteria, which is now bogaz koi in turkey (figure 25 "adam and eve" are depicted exchanging a cross-like emblem and a "globe" object, which waddell says is an apple from the rowan or mountain ash tree. this tree was thor/indara/adam's symbol for his "tree of knowledge" and the apple from this tree could be the one in the garden of eden story, the "forbidden fruit, he says. in the edda, the serpent leader, el, taunts eve for changing sides and becoming a priestess "of the rowan. the edda refers to eve as "idun, who dispenses life-giving apples to the goths from their sacred tree. idun was adueni or atueni to the sumerians and this later became athene, mother goddess of the greeks (figure 26. the levite fairy ta

stess "of the rowan. the edda refers to eve as "idun, who dispenses life-giving apples to the goths from their sacred tree. idun was adueni or atueni to the sumerians and this later became athene, mother goddess of the greeks (figure 26. the levite fairy tales waddell says the levite priests of the hebrews took this symbolism and produced the make-believe story of adam and eve with the serpent in the garden of eden in which they were punished for eating from the tree of knowledge, the rowan tree, symbolic of the nordic religion. the levites were serpent worshippers of el and the old testament gods, the elohim, were the reptilians of the serpent cult. the edda also refers to the serpent cult as the valkyrs of ur and the levites made their invented character of abraham hail from "ur of the c

cult, semiramis (el, and i guess this might relate to the lady of the lake in the king arthur stories. the underground world is also symbolised as the "lake of fire, the domain of the death-goddess, hel. semiramis translates as "branch bearer" and her symbol was the dove- further links to the noah story with the dove arriving to noah bearing the olive branch. i have seen lake van associated with the garden of eden by one researcher. so the babylonian mother-son was semiramis of the serpent cult and her son, tammuz, the hero of their far earlier version of the "jesus" story. we shall see later that this same serpent cult moved from babylon to rome and founded the christian religion, as we know it today. the christian mother-son combination is mary (another name used for el) and "jesus (tam

en by the levites, or under their supervision, during or after the captivity in babylon when the levites joined forces with the network of the babylonian reptilian priesthood. so you find the sumerian story of king sargon floating on the river in a basket of rushes rehashed by the levites in the account of the mythical character called "moses. and the sumerian edin, the "abode of the gods, became the garden of eden in the levite tales. the book of genesis is an edited version of the sumerian accounts and it is a mass of goddess symbolism. the "mana from heaven, which the moses-led israelites were supposed to have received from "god" or yhvh/jehovah, is actually a name for the goddess, mana, who, like el, ruled the underworld.8 the romans knew her as mana or mania. her ancestral spirits wer

earth" actually reads in the hebrew "in the beginning the gods created the heavens and the earth" the word elohim, plural, is used 30 times in genesis and 2,570 times in all.14 these include the terms "and the elohim said let us make men in our image; the elohim said "come let us go down" in the story of the tower of babel; and "behold, the man has become like one of us, to know good and evil" in the garden of eden. also in genesis we have "and elohim said 'let us make adam".15 terms like yahveh-elohim or yahveh of the gods, is translated as lord and lord god to hide the truth. it was impossible to eliminate "the gods" when these texts were first written because the whole of the world was worshipping a vast range of gods, representing the anunnaki and others under different names, and the

parents about her abuse, but her father said she would be taken away if she said anything "my uncle would knock at the door and then return to the car to my aunt to wait for my father to bring me out. most times i'd be kicking and screaming and pleading with my parents not to send me away. but they said nothing. they just pulled me out to the car. most times my father had to prise my fingers from the garden gate" kate said there were other children in the house where she was abused. sometimes she was forced to watch while they suffered. she said she was constantly afraid and could hardly sleep. she hated going to mass because every time she saw a crucifix, she'd have a panic attack. the enormous emotional debris of these experiences led her to a life of heavy drinking, drug taking, glue sn

DAVID ICKE THE BIGGEST SECRET

nians, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.din (the abode of the righteous ones. thisconnects with the sumerian name for their gods, din.gir (the righteous ones of therockets. so the sumerians spoke of edin and genesis speaks of the garden of eden.this was a centre for the gods, the anunnaki. the sumerian tablets speak of king8sargon the elder being found as a baby floating in a basket on the river and brought upby a royal family. exodus speaks of moses being found as a baby floating in a basketon the river by a royal princess and how he was brought up by the egyptian royalfamily. the list of such coincidences goes on and

d that means heaven.our father who art in heaven? an, or anu to the akkadians, stayed mostly inheaven with his wife, antu, and he made only rare visits to the planet they callede.ri.du (home in the faraway built, a word which evolved into earth. or at leastthat is the zecharia sitchin translation. the descriptions could also imply that anustayed mostly in the high mountains of the near east where the garden of eden,the place of the gods, is reckoned on good evidence to have been, and he made onlyrare visits to the plains of sumer. a sumerian city was called eridu. anu sent twosons to develop and rule the earth, the tablets say. they were enki, the guy theysay created homo sapiens, and his half-brother enlil. these two would later becomegreat rivals for ultimate control of the planet. enki

rated openly thousands of years ago. these were the serpent people of ancient texts,including the bible, where the serpent is a regular theme. of course, the serpent hasbeen used to symbolise many things and not every reference will be literally a reptile,certainly not. but many of them are. there is also a common theme of a sacred placebeing guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu

f the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred books there is a garden in which grew trees bearing the fruit ofimmortality and it, too, was guarded by a winged serpent called a dragon. in ancientmexican accounts, their version of the eve story involves a great male serpent.5another hindu legend

signetbooks, london, 1997, p 35.47a genesis apocryphon, the translation of part of the dead sea scrolls by naham avigad andyigael yadin, published in 1956 by the hebrew university in jerusalem.48firdowsi, the shah nameh of the persian poet firdausi, translated by james atkinson(frederick warne, london, 1886).49christian obrien, with joy obrien, the genius of the few- the story of those whofounded the garden of eden (turnstone press, wellingborough, england, 1985).50from the ashes of angels, pp 268, 269.51ibid.52l. a. waddell, the phoenician origin of britons, scots and anglo saxons (the christian bookclub of america, hawthorne, california, first published 1924, p 65.53from the ashes of angels, p 191.54ibid.55second book of enoch, 1:4-5.56revelation, 12:9.57ibid, 20:2-3.58geza vermes, the d

his strange building is the supreme headquarters of the 33rd degree of the scottishrite of freemasonry. the 33rd degree is known as the revolutionary degree and mostheads of government are 33rd degree freemasons even though they will be keen todeny this or keep it quiet. it is an honorary degree and they will have made an oath ofloyalty to freemasonry that overrides their oath to their nation. in the garden behindthis building i saw through the hedge a bust of george washington celebrating him asfigure 32: the &ramid and all seeing owl the roadways withinthe congress grounds and the two main thoroughfares leadingaway create an owl sitting on a pyramid around the congressbuilding. the owl is symbolic of moloch, to whom children havebeen sacdflced for thousands of years. 359the first freemas

e a shrine to diana. one newspaper report saidthat the french authorities were considering a permanent memorial to diana at the pontde lalma- a continuation of the 13th pillar above the ground! i cant think of anythingmore sick or more symbolic than that. the last i heard they planned to open a vegetablegarden to commemorate her death and they were going to pull down a building to makeway for it. the garden is an area of paris that diana is never known to have visited andshe had no recorded passion for growing vegetables. so what goes on? well, first i betyoull find that the vegetable garden will be on another ancient site of some kind, andmost importantly such an inadequate and bizarre memorial will ensure that the flameabove the tunnel will now remain the public shrine to diana.the flame

DIABOLUS

al sea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell. and that day will two monsters be parted, one monster, a female named leviathan in order to dwell in the abyss of the ocean over the fountains of water, and a male called behemoth which holds his chest in an invisible desert whose name is dendayen, east of the garden of eden. enoch 60: 7-8 these twin dragons in the beginning were said to be angels, but took monstrous form and fell to earth, leviathan, represented as often female and male, and behemoth being a male, to respectively, the abyss of oceans and the earth. in this lore, lucifer fell yet retained something of his former self a role which each angel played differently depending on their indi

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ears, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the corresp

with a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western eso

DION FORTUNE MYSTICAL QABALA

xalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spiritual experience: vision of the holy guardian angel. virtue: discrimination. mystical qabala page 181 vice: avarice. inertia. correspondenc

DION FORTUNE PSYCHIC SELF DEFENSE

definite beliefs upon the subject, and these beliefs can very often afford us a clue, even if we do not accept the very anthropomorphic explanations by which they are accompanied. it was believed that the arch-demon lilith had a very great deal to do with these matters. according to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whol

DONALDTYSON CORONZON

is partakers with god, and us his good angels, was exalted, and so became holy in the sight of god until that coronzon (for so is the true name of that mighty devil) envying his felicity, and perceiving that the substance of his lesser part was frail and unperfect in respect of his pure esse, began to assail him, and so prevailed: that offending so became accursed in the sight of god; and so lost the garden of felicity, the judgement of his understanding: but not utterly the favour of god, and was driven forth (as your scriptures record) unto the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered

sitteth an hill, and beholdeth the four winds, and girdeth her self together as the brightnesse of the morning, which is visited with a few, and dwelleth alone as though she were a widow. this enormously important quotation deserves a brief examination in general, before referring to its significance for coronzon. gabriel declares that the early biblical description of man and his expulsion from the garden in the land of eden is essentially correct. in the beginning man was free of sin- innocent- and by virtue of this innocence was able to converse not only with the angels of god, but with god directly. he knew all creatures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon

ures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- by this, humanity's tendency to sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation o

rms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less pe

mous importance of the enochian language intimated by the archangel gabriel. and this is the precious "work and gift of god" stolen from man by coronzon- at least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an

s fallen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this crime was cast down by god into an abyss or pit. curiously, in gabriel's account of the fall of man, adam's name is not used, and eve is not mentioned in any way. we might regard gabriel's references to man as signifying mankind or the human race, which would imply more than two human beings in the garden at the time of the fall. the myth of lilith, adam's wife before eve, supports such a speculation, although lilith is often regarded as a demonic spirit rather than a human being. perhaps there was a colony of human beings in the garden. gabriel, who is a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which re

f adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful status as gods. the gnostics viewed the hebrew god of genesis as a kind of malicious evil demon who had kept man in a state of ignorance in the prison of the garden so that man would not realize his own innate divinity, and at the same moment recognize that he was su

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wa

ting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wood discovered and thrown across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century

dly charged by some of his contemporaries with holding communications with the devil and practicing the craft of magic. he was said to have invited some friends to his house at cologne, among them william, count of holland, and when the guests arrived they were amazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtful, they took their places, and had only begun to eat and drink when their annoyance vanished, for the snow around them melted away and the sun shone brightly. the alchemist michael maier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it

that the claims of five children to be seeing the virgin at beauraing was the occasion for the banneux apparition. the apparitions occurred to mariette beco, the eleven-yearold daughter of a non-practicing catholic family. the first appearance occurred on january 15, 1935, less than two weeks after the last sighting at beauraing. mariette was looking at the window when she saw a woman walking in the garden. she recognized her as the virgin mary, but mariette s mother, who could not see the figure, would not let her daughter out of the house. without mentioning why, on january 18, mariette went into the garden and began praying before the figure, who was enveloped in light. her father came out but could see nothing. then, with a friend who was still a practicing catholic, he followed his d

gain saw the figure. on the third night, it was in the convent garden near a statue of mary as she had appeared at lourdes. they saw that the figure was a young beautiful lady dressed entirely in white with a nimbus of golden rays. she stood on a cloud that obscured her feet. gilberte degeimbre was overcome with emotion and the children took her home. three of the children immediately returned to the garden. the lady had changed locations, to the lower branch of a hawthorn tree. this would be the site of all of the future apparitions. the apparitions continued daily through december, the five children gathering at the spot before the hawthorn tree in a trance-like state generally referred to as ecstasy. others began to observe the children as they watched the virgin, but as is common in su

lants and metals; absurd beliefs connected with animals; errors relative to man; errors recorded by pictures and cosmographical and historical errors and certain commonly accepted absurdities concerning the wonders of the world. the charges of atheism against him, which arose with the publication of this work, stimulated him to publish his famous religio medici. his strangest literary conceit was the garden of cyrus (1658, an exhaustive survey of the quincunx (a special arrangement of five objects. browning, robert (1812.1889) famous english poet, born on may 7, 1812 in london, england and died on december 12, 1889 in venice, italy. he sat at a seance with the medium daniel d. home, after which browning published his satirical poem mr. sludge, the medium, which was generally thought to ref

m. evidence in the book elizabeth barrett browning: letters to her sister (london, 1929) suggests that browning s husband strongly resented her attitude and that spiritualism was tabooed in their house. home himself discussed the incident in his book incidents in my life (1874) and preferred a psychological explanation for the poet s verse. a wreath of clematis, which the children had gathered in the garden, moved from the table and started to glide toward elizabeth browning. robert browning, seated at the opposite side, came and stood behind his wife. then the wreath rose and came to rest on elizabeth s head. some of the sitters thought robert was annoyed at not getting the crown himself, but he voluntarily stated that imposture was out of question. later he evolved a theory of artificial

gy. new york: helix press, 1964. caduceus the caduceus, an esoteric symbol picturing two serpents coiled around a rod, is one of the most ancient symbols in the middle east. serpents always carried very opposite connotations. they were beautifully decorated creatures who symbolized wisdom. in many cases they also carried a deadly venom and their bite killed. the ancient hebrews saw the serpent in the garden of eden as the instrument of humanity s fall from innocence. while in the wilderness, many were bitten by serpents and, according to the story, moses lifted up a brass image of a serpent coiled around a rod (num. 21:8.9. those who looked upon the serpent were healed. throughout mesopotamia, the serpent was associated with healing deities. thus did it find its most common use as the symb

pes bound all the ladies together by the arms and legs. after a period of silence, lorenza pronounced an oration which preached emancipation of womankind from the bonds imposed on them by the lords of creation. these bonds were symbolized by the silken ropes from which the fair initiates were released at the end of the harangue, when they were conducted into separate apartments, each opening onto the garden. there some were pursued by men who persecuted them with solicitations; others encountered admirers who sighed in languishing postures at their feet. more than one discovered the counterpart of her own love, but the oath they had all taken necessitated the most inexorable inhumanity, and all faithfully fulfilled what was required of them. the new spirit infused into the regenerated wome

s following her example exposed themselves in all the nudity of their charms to the magnetic glances of the celestial genius, who then commenced his revelations. he informed his daughters that the much abused magical art was the secret of doing good to humanity. it was the initiation into the mysteries of nature, and the power to make use of her occult forces. the visions which they had beheld in the garden where so many had seen and recognised those who were dearest to their hearts, proved the reality of hermetic operations. they had shewn themselves worthy to know the truth; he undertook to instruct them by gradations therein. it was enough at the outset to inform them that the sublime end of that egyptian freemasonry which he had brought from the very heart of the orient was the happine

952. he served with the rank of lieutenant colonel in the royal army medical corps from 1940 until 1947. cherniack took a parapsychological interest in the phenomena of mediumship. cherubim an order of angels, often represented as figures wholly or partly human and with wings proceeding from the shoulders. the first mention of these beings was in connection with the expulsion of adam and eve from the garden of eden, and they are frequently spoken of in later biblical history. sometimes the cherubim have two or more faces, and sometimes are of composite animal form. chesed the jewish kabalist name for mercy (see also kabala) chesme a cat-shaped well (or fountain) spirit or nymph of the turks. she was said to lure youths to death much in the same manner as the germanic lorelei. chevalier, ma

n the belief that they were surrounded by the spirits of the dead. indeed ancestor-worship constituted a powerful feature in the national faith, involving the likelihood and desirability of communion with the dead. upon the death of a person they used to make a hole in the roof to permit the soul to effect its escape from the house. when a child was at the point of death, its mother would go into the garden and call its name, hoping thereby to bring back its wandering spirit. with the chinese the souls of suicides are specially obnoxious, and they consider that the very worst penalty that can befall a soul is the sight of its former surroundings. thus, it is supposed that, in the case of the wicked man, they only see their homes as if they were near them; they see their last wishes disrega

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ldom came in numbers and their range of activity was limited. the marvelous stories of c. v. miller s mediumship, which was powerful enough to make 12 materialized figures appear at once, rest mostly on the testimony of w. reichel. corroboration by a repetition of the occurrence is also wanting in the case of the peripatetic ghosts of george spriggs, which were said to walk about the house and in the garden, and in the case of the open-air materializations of william eglinton, in which the spirits walked 66 feet away from the medium. crookes was the first modern scientist who studied materializations under laboratory conditions. katie king offered him every opportunity for investigation. she even allowed crookes encyclopedia of occultism& parapsychology. 5th ed. materialization 991 to ente

esence of moses, drum, harp, fairy bells, trumpet, lyre, tambourine, and flapping of wings were heard (proceedings of the society for psychical research, vol. 11, p. 54. no such instruments were in the room. they were also heard in the open. a mrs. speer reflects on the event (light, january 28, 1893: september 19, before meeting this evening we heard the fairy bells playing in different parts of the garden, where we were walking; at times they sounded far off seemingly playing at the top of some high elm trees, music and stars mingling together, then they would approach nearer to us, evidently following us into the seance room which opened on to the lawn. after we were seated the music still lingered with us, playing in the corner of the room and over the table, round which we were seated

9 and was named poet laureate of nebraska by an act of the legislature, 1921. he was awarded the gold scroll medal of honor of national poetry center (1936) and the writers foundation award for poetry (1964. he was elected to the nebraska state hall of fame in 1974. a bronze bust of neihardt had already been placed in the rotunda of the nebraska capital by an act of the state legislature in 1961. the garden club of bancroft, nebraska, acquired the cottage in which he lived and where he did much of his writing as a museum of neihardt memorabilia, and there is a special neihardt memorial collection at the university of missouri. neihardt was friendly with joseph b. rhine, famous parapsychologist and director of the foundation for research on the nature of man. neihardt s experience with the

ember she was seized with violent intestinal pains. an urgent operation for appendicitis was recommended. she had a vision of st. therese and heard a voice that told her to go to church and thank god. during the night the pus found a natural outlet and she was cured. the stigmata appeared during lent in 1926. an abscess developed in her ear, causing violent headaches. she saw in a vision jesus in the garden of olives and felt a sudden stinging pain in the left side. a wound formed and bled abundantly. it was followed by stigmatic wounds in the hands and legs. there was no pus and no inflammation, but there was a fresh flow of blood every friday. she also shed tears of blood and became, by friday, almost blind. with an awe-inspiring dramatic vividness she lived through the whole tragedy of

ny had come out, and he answered, twenty-six. you and your followers, then said de motta, must now come out like the others. no, he replied, i will not come out here, but if you like to take me to saint restitute, we will come out there. it is sufficient for you that twentysix are out. then the said de motta asked for a convincing sign of how they had come out. for witness he told them to look in the garden of the treasury over the front gate, for they had taken and carried away three tufts (i.e, branches) from a green maypole (a small fir) and three slates from above the church of liesse, made into a cross, as others in france commonly, all of which was found true as shown by the abbot of saint-vincent, m. de velles, master robert de may, canon of the church notre-dame of laon, and others

of the witches. when sloane was 25 years old, satanas appeared again. in structuring our lady of endor coven, sloane was heavily influenced by his reading of the gnostic religion, a scholarly treatise on gnosticism by hans jonas. in gnosticism, the creator god (of the christians, is considered a lesser deity than another god. satan is that god s messenger. satan brought knowledge of god to eve in the garden of eden. that god takes no direct interest in this world, except for his concern that the sparks of deity trapped in this world return to their origin. this return occurs through gnosis, occult wisdom. sloane taught that this gnostic form of satanism was the oldest religion, dating to the worship of the horned god pictured in the ancient cave paintings of europe. as developed by sloane

god placed the angel with the flaming sword (gen. 3:24. this is also confirmed by the puranics, who place the progenitor of mankind on the mountainous regions between cabul and the ganges, on the banks of which, in the hills, they show a place where he resorted occasionally for religious purposes. it is frequented by pilgrims. at the entrance of the passes leading to the place where i suppose was the garden of eden, and to the eastward of it, the hindoos have placed a destroying angel, who appears, and it is generally represented with a cherub; i mean garudha, or the eagle, upon whom vishnu and jupiter are represented riding. garudha is represented generally like an eagle, but in his compound character somewhat like a cherub. he is represented like a young man, with the countenance, wings

is city was a meadow divided by the river barrady, and is alleged that adam was formed from its red earth. this field was designated ager damascenus by the latins, and nearly in the center formerly stood a pillar, intended to mark the precise spot where the creator breathed the breath of life into the first man. other philosophies of paradise other traditions that existed among ancient nations of the garden of eden doubtless inspired the magnificent gardens that were designed and planted by eastern princes, such as the golden garden, which was consecrated by pompey to jupiter capitolinus of aristobulus, king of the jews. nor is mythology deficient in similar legends. there are the gardens of jupiter, of alcinous, of the fortunate islands, and of the hesperides. these not only contain descr

, which was consecrated by pompey to jupiter capitolinus of aristobulus, king of the jews. nor is mythology deficient in similar legends. there are the gardens of jupiter, of alcinous, of the fortunate islands, and of the hesperides. these not only contain descriptions of the primeval paradise, but also include the traditions of the tree of knowledge and of the original promise made to the woman. the garden of the hesperides produced golden fruit, guarded by a dangerous serpent.this fierce reptile encircled with its folds a mysterious tree.and hercules procured the fruit by encountering and killing the serpent. the story of the constellation, as related by eratosthenes, is applicable to the garden of eden and the primeval history of mankind. this serpent, said that ancient writer, alluding

s, is applicable to the garden of eden and the primeval history of mankind. this serpent, said that ancient writer, alluding to the constellation, is the same as that which guarded the golden apples, and was slain by hercules. for, when the gods offered presents to juno on her nuptials with jupiter, the earth also brought golden apples. juno, admiring their beauty, commanded them to be planted in the garden of the gods; but finding that they were continually plucked by the daughter of atlas, she appointed a vast serpent to guard them. hercules overcame and slew the monster. hence, in this constellation the serpent is depicted rearing its head aloft, while hercules, placed above it with one knee bent, tramples with his foot upon its head, and brandishes a club in his right hand. the greeks

den of the gods; but finding that they were continually plucked by the daughter of atlas, she appointed a vast serpent to guard them. hercules overcame and slew the monster. hence, in this constellation the serpent is depicted rearing its head aloft, while hercules, placed above it with one knee bent, tramples with his foot upon its head, and brandishes a club in his right hand. the greeks placed the garden of the hesperides close to mount atlas, and then claimed it was far into the regions of western africa, yet all knowledge of its asiatic site was not erased from the classical mythologists. apollodorus states that certain writers situated it not in the libyan atlas, but in the atlas of the hyperboreans. others believed the world was originally a paradise, and its first inhabitants were

science fiction story by british christian writer c. s. lewis, denoting venus, planet of perfection. the book deals with the play between the forces of good and evil, and the need to resolve this conflict with harmonious balance. the name perelandra has also been given to a garden established by machaelle small wright and clarence wright covering some twenty-two acres near jeffersonton, virginia. the garden is the showpiece of the wrights center for nature research, which seeks to harmonize the forces of nature in a joint creative process between the wrights, nature spirits (or fairies) and devas (divine intelligences. perelandra has been compared to the experimental findhorn community, scotland, u.k, which has also claimed gardening success due to cooperation between human beings and natu

EVIL AND UNCLEAN SPIRITS

s m i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the color

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

curious footnote, frances insisted to her death that though the pictures did not show real fairies, she had seen real fairies in the beck when she and elsie were friends and playmates. a well-reviewed 1997 film, fairy tale: a true story, dramatized the story, with peter o toole playing doyle. see also: fairies encountered further reading clapham, walter, 1975. there were fairies at the bottom of the garden. woman (october: 42 43, 45. cooper, joe, 1982. cottingley: at last the truth. the unexplained 117: 2238 2340. crawley, geoffrey, 1982, 1983. that astonishing affair of the cottingley fairies. british journal of photography pt. i (december 14: 1375 1380; pt. ii (december 31: 1406 1411, 1413 1414; pt. iii (january 7: 9 15; pt. iv (january 21: 66 71; pt. v (january 28: 91 96; pt. vi (febru

stically inclined scotsman named r. ogilvie( roc) crombie, visiting edinburgh s royal botanic gardens, spotted a creature that looked half human and half animal. three feet tall, it had cloven hoofs. it told crombie that its name was kurmos. it was a nature spirit that helped trees to grow. kurmos accompanied crombie back to his apartment, where it stayed for a short time. on a subsequent trip to the garden, crombie called out to him, and kurmos appeared. he learned that in earlier ages kurmos had been the god pan. further reading ash, david, and peter hewitt, 1990. science of the gods. bath, england: gateway books. kwan ti laslo kwan ti laslo channels from the blue diamond planet. this planet is not in orbit around a sun (as planets are virtually by definition) but rather is a sort of gia

weeks. as outlandish as her story sounded, investigators did not doubt her sincerity. see also: close encounters of the third kind further reading budden, alfred, 1988. the mince-pie martians: the rowley regis case. fortean times 50 (summer: 40 44. miniature pilots one day in 1929, according to a story she told many years later, a five-year-old girl and her eight-year-old brother were playing in the garden of their hertford, hertfordshire, england, home when they heard an engine sound. it was coming from a nearby orchard and over the garden fence. as its source came into view, the children saw a tiny biplane, with a wingspan of no more than twelve to fifteen inches, descend and land briefly by a garbage pail. during the few seconds that it was on the ground, both children got a clear view

the sky people called the elohim in the old testament created animal or adamic man, otherwise known as the present human race. the creation occurred via what would now be called genetic engineering, and it was done by a renegade band of elohim called the jehovah. the jehovah, knowing that their experiment was an unauthorized one, removed their creation to an obscure location what the bible calls the garden of eden on mars. in due course, another extraterrestrial race, known as the serpent people, learned of the garden and visited it, curious about experiments that had created women. the serpent people gave the heretofore- innocent inhabitants of the garden wisdom and scientific knowledge, and they also introduced them to sexual intercourse and reproduction. many of the adamic women bore c

FAUST

sion? mephistopheles i ve always been received in very courteous fashion. martha i mean: has love in earnest never stirred your breast? mephistopheles with ladies one should never dare to jest. martha ah, you don t understand me! mephistopheles that distresses me! and yet i understand- most kindly would you be. they pass on. faust did you, o little angel, straightway recognize me when i came into the garden? margaret did you not see that i cast down my eyes? faust that liberty i took, you ll pardon? the daring impudence that day when coming from the church you went your way? margaret i was confused; to me it never had occurred; no one could say of me what s bad. ah, thought i, in your manner, then, has he seen something bold, unmaidenly? it seemed to strike him right away to have some deal

, a ready answer is at hand. doth it murmur, we too murmur; thunders it, we roll our thunders overwhelming, doubly crashing, threefold, tenfold echoing back. a third part. sisters, we more nimble, we will hasten with the brooklets onward, for those yonder distant, richlymantled mountain ranges charm us. ever downward, ever deeper, while meandering we ll water now the meadow, now the pasture, then the garden round the house, it is marked by slender cypress tree-tops soaring into ether over landscape, winding shore-line, and the mirror of the stream. a fourth part. roam ye others where it please you; we ll engirdle, we will ripple, round the thickly planted hillside where the trellised vines grow green; there the grower of the vine in anguish ponders hour- and day-long how uncertain is the p

philemon who so stoutly wrested from the wave my hoard? twas your hurried flames ascending, twas your silver-chiming bell, brought to me a happy ending of adventure dread and fell. let me step forth that i may there gaze upon the boundless sea; let me kneel and let me pray there, sore my heart oppresses me. he strides forward on the dune. philemon [to baucis] hasten, pray, and set the table where the garden blooms serene. let him run, be dazed, unable to believe what he ll have seen. standing beside the wanderer. where fierce billows did maltreat you, where waves, wildly foaming, rolled, there a garden now doth greet you, fair as paradise of old. older grown, i was not able to give help as once of yore; as my limbs grew more unstable, far the waves drew from the shore. wise lords menials

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

grams. the sefer yetzirah (book of formation) has several twodimensional trees, and the double-pyramid three-dimensional tree of life. it also has the two hundred and thirty one two-letter permutations of the wall, the array of the sunset, and the battle. 3' 8: h" 2: 2 2:e 8% the tanakh (torah, prophets, and writings) is especially replete with imagery. the torah gives us adam and chava (eve) and the garden of eden, noah and the great flood, the stories of the patriarchs and matriarchs, the life saga of master mosheh and the liberation from egyptian slavery, the extraordinary sequence of events in the desert of sinai, the ark of the covenant, and more. in zohar b reshith 21a-21b, several verses in the torah are cited as meditation images for abraham( sitting at the door of his tent at noon

ebrew: the last: the fourth and final celestial head of meshiach l hvhy corresponding to the filter of the letter tav. adam kadmon: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a princ

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rofoundly in their account of the nature of man and the character of his fall. it is true that the mosaic genesis, like the egyptian genesis, says that man was made in the image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished to eat of the tree of knowledge and become like god, this was the sin of disobedience, punished by the exile from the garden of eden. but in the egyptian genesis the newly created man, seeing the newly created seven governors (the planets) on whom all things depend, wishes to create, to make s

bitue of his library and from his diary we learn that the dates on which bruno summoned "les lecteurs royaux et tous a l'ouir dedans cambray" were the 28th and the 29th of may (1586, which were "les mercredy et jeudy de la sepmaine de pentecoste".3 the theses were sustained by hennequin, bruno's disciple, who was in the "great chair, whilst bruno himself was in "a little chair, near the door into the garden".4 this was possibly a precautionary measure, in case it became necessary to escape which it did. the opening oration, read by hennequin, contains passages which are almost word for word the same, except that they are in latin, as passages in the cena de le ceneri. we have been imprisoned in a dark dungeon, whence only distantly could we see the far off stars.5 but now we are released

and there is the constant self-advertisement and bombast, but on the other hand there is also a sense of mission which was certainly genuine. to suggest, as i think he means to do, at such a time and in such a place, that the "religion of the world" might be a better religion than christianity as interpreted by the catholic league was a very brave thing to do even if he did sit near the door into the garden and failed to turn up on the next day. the explanation of that failure might well be that he had not expected opposition from the quarter from which it came. the indefatigable man also published during this year (1586) in paris a long work entitled figuratio aristotelici physici auditus' dedicated to piero del bene, to whom the dialogues about mordente's compass were also dedicated. thi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e senses. degeneration resulted from the ignorant and unauthorized abuse inaugurated by the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to free him from this body of death wherein he is now encrusted. death must be swallowed up in immortality. to attain this object, a covenant was made with humanity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fall

traint or authority whether human or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material

anguish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the temple of humanity at large, but since "when the rose adorns itself, it adorns the garden" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he endeavored to consummate their marriage before granting her wish to meet the grand master. but the queen was obstinate, she sensed the gran

s purifying properties were concerned; until then it could no more cleanse the sin-stained soul than could a dry basin be utilized to cleanse the body. nor could solomon speak the word, the formula for this wonderful work. none but hiram knew it. this work was to be his masterpiece, and if he succeeded, his art would have lifted him above the human, and made him divine like the elohim jehovah. in the garden of eden, his divine progenitor samael, had assured his mother, eve; that she might become "as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of

as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cain were thrust out of the temple which they had built, as their father, cain, had been driven from the garden which he had tilled. this hiram felt to be an outrage and an injustice; so he applied himself to prepare the means whereby the sons of cain might "rend the veil" and open the way to god for "whosoever will" to this end he sent messengers over the world to collect all the metals with which the sons of cain had ever wrought. with his hammer he pulverized them and placed them in a fiery fu

ler and the double sex of his people precluded the clashing of interests which now obtains, and which will continue until another divine ruler shall present himself to embody within in his own person the qualifications of the dual office of king and priest after the order of melchisedec, and until sex generation be abolished. in this connection it is significant that the bible narrative begins in the garden of eden, where mankind were male-female and innocent; then in the next chapter we are told of the division of sexes, the transgression of the command not to eat of the tree of knowledge, and the infliction of the penalty--painful parturition and swift death. from then on the old testament tells of war, struggle and strife and in the last chapter makes the prophecy that there shall a sun

FULL MOON RITUALS

we may live it" the acorns hold his awareness long. this path is private, yet he smiles openly at sus before moving to her newly woven web. from which hooves and antlers flash "you have asked closer commune with the lord of the hunt. thus are you given that opportunity. remember that a good teacher finds learning in another's instruction" and the sage. aromatic, pungent, resilient- prospering in the garden of a strong woman "tend this well, dear morgan. as your sage expands its reach, so may you" over the bloodstone. blue, moons and medicine; healing "jess, our energy she has, and you may be the envoy of her spirits" finally, to the newly sprouted one. green and growth, durability and reliance- and the potted one seems to glow "dearest lyn- never apologize for offering what is in your hea

FULLER J F C SECRET WISDOM OF THE QABALAH

is meant by balance or poise is not so easy, and in place of attempting to do so in a few sentences we will let this central principle evolve slowly on its own in this and the next four chapters. esoterically, the object of this philosophy is a return of the universe into the structure of the first adam; this mystery we will attempt to explain later on. exoterically it is the return of israel to the garden of eden- the megalomania of the all-conquering jew. the relationship between these two objects is that the second constitutes the protective shell of the first. the second maintains the jewish peoples intact, and this intactness enables qabalistic wisdom to evolve. outside this protective duty, the second has no relationship to the first, no more than the shell of an egg- lifeless subst

loses 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 qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower

intellectual, and spiritual planes, the vau extended from malkuth to kether. in the second account of the creation the androgenic man is formed of the dust of the ground, and the lord god, that is tetragrammaton elohim, and not merely elohim as in the first account, gbreathed into his nostrils the breath of life h (that is the nephesh, gand man became a living soul h. 11 next the neshamah (eden, the garden of the intellect, is planted and man is put into it but is oblivious of the knowledge of good and evil, because as yet he possesses no rua h (that is power of judgment, and it is only after the temptation of eve that the rua h is established and the androgenic man becomes fully active. until this transformation takes place it would appear that the androgenic man is only occultly the sha

ypal man. the qabalistic interpretation is as follows: the rib is the letter od, which when removed from the four letters od heh vau heh leaves heh vau heh, or eve. the actual transmutation from od vau od to od heh vau heh we have already described. the od, as it will be remembered, also symbolizes the ten sephiroth of the yetziratic world, which are reflected in the assiatic world in the form of the garden of eden, which mystically is the garment of god. the od being extracted, the mystical eye is closed- that is, the vision of the yetziratic tree of life is cut off from the world of assiah; consequently, though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanis

e fall. man is, therefore, the implement of the redemption of god. this is the secret the qabalah hints at but never clearly expresses. the accomplishment of the messianic act. in the second chapter of genesis tetragrammaton created adam qadmon in his own form. he took gdust of the ground, and breathed into his nostrils the breath of life; and man became a living soul h. 1 next adam was placed in the garden of eden, that is in malkuth, which is magically divided by four rivers. 2 this means that man, or the humanity of adam, becomes the shin surrounded by the four elements, or the four magical powers of courage, will, knowledge, and silence. in the centre of the garden is planted a tree, symbolic of the living force, from the root of which spring three trunks. as already explained in a for

attraction and repulsion (the law of creation, so now did man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no sooner were the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman a

5 in other words- the passive shall be subservient to the active, which means that equilibrium cannot be established. lastly, tetragrammaton acknowledges the active force by saying: behold, the man is become as one of us [the elohim, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. so he drove out the man; and he placed at the east of the garden of eden, cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 6 herein is hidden a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside

es the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the material aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is

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

and, at this season, the now expected increase, the high priest placed a golden crucifix on the virgin water and blessed its return from wintry death, invoking the precious fluid to vernal life and productiveness, when lo! a holy child suddenly appears upon the scene, reminding us that this is everywhere the outcome of the 'wafers of life' in all animal as well as vegetable production. boodha in the garden of loobim through which flowed a holy stream, and christ by the brook at bethlehem, nay, the first pair in the garden of the four rivers, are all the same idea--fertility and creation. the high russian pontiff now slowly and solemnly stooped, and taking up some of the holy water, proceeded to sprinkle the vernal child--jesus, whispered these crowds, but the ancients said horus. the sacr

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

. by1820he had remarried and proceeded to add six more children to his household in sloanestreet.ofthe three sons of the second marriage george, the eldest 'is a name only, while the second, william, was described by waite as living 'quietly till about fifty of age; waite further recalled that he once, only once, had a meetingwithhis sister after her return fromamerica-albeiton neutral ground, in the garden of a public house near chalk farm road.thethird son, edward, had a more adventurous life in which emma was involved: he'haddrifted over to canada, where hemusthave wasted himself and his substance. before her american cruises, my mother was there for a season, presumably in his care;buta curious cloud covers the circumstance which led tothiscanadian visit. there were stories about the c

beredthenursery well:mr lakeman was a clergyman,whotook upgrowingborder carnations, firstofall as a hobby, then later he started showing and worked up quite a good name. queensbury nursery was onlytwogarden plots,witha greenhouse where he rooted his cuttingsbuthe issued a catalogue and attended someofthe flower shows (including chelsea) where he booked his orders, and also he used to advertise in the garden magazines.'ifnot a large concern, queensbury nursery was at least asuccessfulone, to thesatisfactionofits proprietor,whowas, nodoubt,equally satisfiedwithhisdaughter'smarriage.3dora,however, seems to have had little incommonwithherhusband: she hadnointerest at all in spiritualism and little enthusiasm for granville's hobbiesofcycling and photography,butshewasenthusiasticaboutpoetry, eve

th lodgewas'2431350 +24325for summer house and fixtures';but,despitetheprofit, waite didnotapprove of the new owners:'thepurchasers of sidmouthlodge, he noted in his diary 'came in the afternoon to see the furniture. they are all russian and believe in bolshevism (30 august1919).after his books, waite found his garden the hardest thing to be parted from. he enjoyed gardening and was fascinated by the garden'sinhabitants,whetherhis wife's cat, the abundant bird life, or the toads; eventhese seemed significant in a wider sense 'eventhetoads in my garden:-a greatcolony-havejewelled eyes which are outward signsofa grace that is somewhere to be foundwithin,and the new black kitten on the hearth has a spiritofdivine mischief, as in somewisealso an "annihilative" divine power (reviewofe.underhill

GILBERT THE SORCERER AND HIS APPRENTICE

liphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the col

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

itual work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life

the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introd

GNOSTIC HANDBOOK

. pathways link all the worlds with the central axis. the gnostic handbook page 22 (the system of nine rather than seven duplicates the principles of fire and ice as distinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs i

l? it seems clear that this supposed error was actually the process by which sophia (and with her mankind) could enter matter and achieve an understanding of the divine will. this model is duplicated in genesis where the serpent tempts eve and eve is seen to fall, yet in reality eve begins a necessary journey into the material world, symbolized by putting on coats of skin and being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be l

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited

GOLDEN DAWN RITUALS F

n this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wan

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

earth. then the heart of heaven blew mist into their eyes which clouded their sight as when a mirror is breathed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted

ke a metaphor for the state of blissful, almost godlike, knowledge that the first men of the popol vuh enjoyed. the essence of this knowledge was the ability to see all and to know all. was this not precisely the ability adam and eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil? finally, just as adam and eve were driven out of the garden, so were the four first men of the popol vuh deprived of their ability to see far. thereafter their eyes were covered and they could only see what was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was s

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ded down to the magical lodges of modern times which refer to a star or the stars directly or indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages between the black lodges and their alien sponsors have always existed. but confusions of a deliberate nature exist; the ancient gnostics uncovered a cipher which clearly indicates that the story of the garden of eden in its conventional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

or 3 (caput. 195 draconis) the formula itself can have three separate modes of operation. the first, acting through the number 54, is the way of the lover. the second, acting through the number 36, is the way of the adherent. the third, acting through the number 18, is the way of the hermit (see crowley's magick without tears for a detailed explanation of these three magi-cal types, and also zim, the garden of nemo later in this manual. this formula is a play on the mixing of the qualities of leo (creativity) and the initiatory awareness of the high priestess (caput draconis. one is the downward creative impulse, the other the upward spiritual impulse. ztztzt expresses the proper balance necessary between these two complementary forces. the sisil of ztztzt from the watchtower of air is: th

ed, who are folded in upon themselves, the liquor of whose 233 bodies is dried up, so that nothing remains but a little pyramid of dust" this aethyr holds the fate of those who have detached themselves from their humanity. study them well and see where their yogas and their meditations have led them. to be learned vta for all who practice there is a lesson any form of yoga or meditation. 234 zim, the garden of nemo he is, as said, the "nameless one" who has so many names, and yet whose names and whose very nature are unknown. he is the "initiator" called the "great sacrifice "for, sitting at the threshold of light, he looks into it from within the circle of darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. it is under the direct, silentguida

ross; nor will he quit his post till the last day of this life-cycle. it is under the direct, silentguidance of this maha guru that all the other less divine teachers and instructors of mankind became, from the first awakening of human consciousness, the guidesof early humanity. h.p. blavatsky, the secret doctrine after a successful initiation in the city of the pyramids, you are now ready to see the garden of nemo which lies in the 13th aethyr, zim. the initiatory processes from pop to vta are specifically designed to elevate you to the magical grade of magister templi (master of the temple. you must be at least a magister templi, or equivalent, to lawfully enter zim or any of the aethyrs above zim. what this actually means is that only a magister templi will be able to correctly perceive

old colors symbolize the dawning life that exists above the city of the pyramids. if you have successfully reached the grade of magister templi you will soon see a tremendous 235 and beautiful garden. crowley saw this as if on the terrace of a great castle that is sitting on a rocky mountain. your own perception may differ in details but you will certainly see a garden of some kind. it is cal led the garden of nemo. nemo is the title of the angel of the aethyr whose task it isto tend the garden. the word nemo adds up to 180 using enochian gematria. this is the number for the words limlal meaning "a treasure" and mad-netaab meaning "divine government" also 180=90x2 where 90 is the number for sonf which means "to reign" using aik bkr, the word nemo reduces to 9, the number for "stability thr

d nemo adds up to 180 using enochian gematria. this is the number for the words limlal meaning "a treasure" and mad-netaab meaning "divine government" also 180=90x2 where 90 is the number for sonf which means "to reign" using aik bkr, the word nemo reduces to 9, the number for "stability through change" also zim is equal to 153 which reduces to 9. nemo is the title of the silent watcher who tends the garden in zim. it is therefore a magical grade in the great white brotherhood (white refers to the color of the magick used, not to race) which is sometimes called the hierarchy of compassion. it is this esoteric organization that keeps the spirit of love and brotherhood alive in the world. if you have love for your fellow man in your heart, then you are already a member of this organization

ho dwell in the lowest portions of the 7th aethyr, deo. crowley saw the angel who was nemo as a young man dressed in white linen robes. you may see nemo differently. he is one who has had the knowledge and conversation of his holy guardian angel and is now actively trying to help others do the same. he has no thought of any reward. although his goal is to grow and cultivate another nemo, he tends the garden (a symbol for the earth) without trying to single out any special plant (candidate. zim contains not just one garden but many. in fact, there is a special garden waiting for everyone who enters this aethyr. if the initiation here is successful, you will become a nemo yourself. as a nemo you will have three possible paths to take: 1. the adherent. this is the path of one who does his bes

re. visual ize the aethyrs of zim and loe. hold your wand in your right hand and your talisman of arsoe in your left hand. trace a red sigh of arsoe in the air before you and say, arsoe-oxi-ar-sibis (ar-soh-eh-oh-tzeeah-rah- see-bee-seh) behold, loe (loh-eh, the aethyr of the cup, the region of the savior, the house of soe (soh-eh) who is arsoe (ah-rah-soh-eh) who sits over zim (zodee-meh) beyond the garden of nemo (neh-moh) sahoma- el (sah-oh mah-eleh) 261 step 3. hold your cup in your right hand and the talisman of laha in your left hand. leave your physical body and travel in your body of light to the aethyrs of zim and loe. confront babalon in the form of a beautiful woman standing before you. hold out your cup to her and say, lahalasa-iao (lah-hah-lah-sah-ee-ah-oh) i present to you my

GREY W G CONDENSATION OF KABBALAH

with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowled

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

lps wodana p. 54 secj, and h. sachs iv. 3, 70. but in kinderm. 82, though the player, like the smith, asks for the tree from which one cannot get down, the main point with him is the dice, and the bestowal of them cannot but remind us of wuotan the inventor of dice (p. 150. 1007, and again of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather

s came up, and set the whole pack upon the infatuated man; from that hour not a trace has been found of the poor fellow^ this in westphalia. the low saxon legend says, ilaiis von hackehiherg was chief master of the hounds to the duke of brunswick, and a mighty woodman, said to have died in 1521 (some say, born that year, died 1581, landau's jagd 190. his tombstone is three leagues from goslar, in the garden of an inn called the klepperkrug. he had a had dream one night; he fancied he was fighting a terrific hoar and got beaten at last. he actually met the beast soon after, and brought it down after a hard fight; in the joy of his victory he kicked at the boar, crying* now slash if you can' but he had kicked with such force, that the sharp tusk 2vent through ids hoof, and injured his foot^

ce; thuest du das von alien deinen sinuen, so machtu wol eip giieten man gewinuen" et sic mulier illius vetulae verba imitabatur, et viri amaritudo in dulcedinem et mansuetudinem vertebatur. the same story in paulh's schimpf u. ernst 1555 cap. 156; a similar in a mhg. poem (am. wald. 3, ico 3) and a nursery-tale (km. no. 128, where the man, not the wife, consults the hollow tree or spindletree in the garden (p. 652. the form of address' alrun, du vil guote' reminds me of' si viujuote' said to fro scelde when she cuts out and clothes, walther 43, 7. mandeake, aleaun. 1203 (pliny's in sublime toll, washed with red wine, wrapt in silk red and white, laid in a casket, bathed every friday, and clothed in a new little white smock every new-moon. when questioned, she reveals future and secret thi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

crrj/xepov ayiaadtvtwv t&v vsdrw /cat to a"rjfj.elov yufcrat evapyts, ov dia(f)6eipofj.^vtjs r-rjs r&v vddruv ekfivuv (fivatws to /xtj/cet tov-%pbvov, dxx es fvlolvrbv q\ok\ripov /cat sum /cat rpta trt] roo o"f)/j.epov avrxyoevros a/cepa/ou k0.1 veapov (jifrovtos /cat/.era togovtov x.p^vov t s aprt rdv tryyuv e^a.pira.croeifflv v8a&lt;nv 3 and also heilawm? frauenlob ms. 2, 213b on the garden that bears heilwin: altd. bl. 2, 294. 4 jul. schmidt s eeichenf. p. 121. at cassel i have heard bathing in the drusel water commended as wholesome, but you must draw with the current, not against. probably the right time for it is walburgis or midsummer. 6 the rite, like others cited by hartlieb (who wrote in 1455, may be of classic origin. in yao-rpofj-avrela, i.e. divining by a bellie

HAMIL THE ROSICRUCIAN SEER

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, who lived for several years in egypt, and witnessed personally the operations of the egyptian magicians, of which he has published many curious relations: states, that on one occasion the magicians' perform255 ances were ridiculed

HELENA BLAVATSKY NIGHTMARE TALES

had a horror ofthis vice, had paternally thrashed him, and turned him out of his room, and that ivan had been seen reelingout of the door, and had been heard to mutter threats. on the vast domain of mr. izvertzoff there was a curious cavern, which excited the curiosity of all whovisited it. it exists to this day, and is well known to every inhabitant of p. a pine forest, commencing afew feet from the garden gate, climbs in steep terraces up a long range of rocky hills, which it covers with abroad belt of impenetrable vegetation. the grotto leading into the cavern, which is known as the "cave of theechoes" is situated about half a mile from the site of the mansion, from which it appears as a smallexcavation in the hillside, almost hidden by luxuriant plants, but not so completely as to prev

HINE P OVEN READY CHAOS

ldn t matter too much. time for another analogy. the ever-changing tangle of desires, wishes, fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the others, feed it, water it and prune it til it stands out from the rest and is clearly visible on the landscape, and then suddenly get bored with the whole job and go indoors to watch television. the trick is, next time you look at the garden, not to notice the plant you so recently lavished attention on. if the intent get

HOMSI

ble to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 year

HP LOVECRAFT A DARK LORE

of what the church was or had been. in the spring a deep restlessness gripped blake. he had begun his long-planned novel- based on a supposed survival of the witch-cult in maine- but was strangely unable to make progress with it. more and more he would sit at his westward window and gaze at the distant hill and the black, frowning steeple shunned by the birds. when the delicate leaves came out on the garden boughs the world was filled with a new beauty, but blake's restlessness was merely increased. it was then that he first thought of crossing the city and climbing bodily up that fabulous slope into the smoke-wreathed world of dream. late in april, just before the aeon-shadowed walpurgis time, blake made his first trip into the unknown. plodding through the endless downtown streets and th

and place; but i decided that the providence gossips could not have generally known of it. had they known, the coincidence of names would have brought some drastic and frightened action- indeed, might not its limited whispering have precipitated the final riot which erased the roulets from the town? i now visited the accursed place with increased frequency; studying the unwholesome vegetation of the garden, examining all the walls of the building, and poring over every inch of the earthen cellar floor. finally, with carrington harris's permission, i fitted a key to the disused door opening from the cellar directly upon benefit street, preferring to have a more immediate access to the outside world than the dark stairs, ground floor hall, and front door could give. there, where morbidity l

en exceedingly; reminding him of one of the puppets in a show he had seen in the autumn of 1764 in hacher's hall, when a man from germantown, pennsylvania, had given a clever mechanical spectacle advertised as 'a view of the famous city of jerusalem, in which are represented jerusalem, the temple of solomon, his royal throne, the noted towers, and hills, likewise the suffering of our saviour from the garden of gethsemane to the cross on the hill of golgotha; an artful piece of statuary, worthy to be seen by the curious' it was on this occasion that the listener, who had crept close to the window of the front room whence the speaking proceeded, gave a start which roused the old indian pair and caused them to loose the dogs on him. after that no more conversations were ever heard in the hous

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ecrets of an elder and utterly alien earth. v i think that both of us simultaneously cried out in mixed awe, wonder, terror, and disbelief in our own senses as we finally cleared the pass and saw what lay beyond. of course, we must have had some natural theory in the back of our heads to steady our faculties for the moment. probably we thought of such things as the grotesquely weathered stones of the garden of the gods in colorado, or the fantastically symmetrical wind-carved rocks of the arizona desert. perhaps we even half thought the sight a mirage like that we had seen the morning before on first approaching those mountains of madness. we must have had some such normal notions to fall back upon as our eyes swept that limitless, tempest-scarred plateau and grasped the almost endless lab

HP LOVECRAFT WHAT THE MOON BRINGS

white lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. and the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did i cease my steps till the stream became a river

INFERNAL UNION

rough us produces or brings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demo

INITIATION INTO HERMETICS

ible to work with the fluid condenser alone without diluting it with water, by throwing the impregnated liquid together with the solid concentration into the earth instead of into the water. the reason is that the earth is sucking in the liquid, and thus the earth element produces the required effect. do not use dirt from a road where other people are walking, but rather the solitude of a spot in the garden or a field. if you have none of these possibilities in a city, then a flowerpot with some new potting soil will do as well. 2. take an apple, a pear, or better yet a potato, and make a hole in it with a knife. pour a bit of fluid condenser corresponding to the earth element, or a universal condenser, into the hole. now load the potato with the desire-impregnation. afterwards bury the po

ISIS UNVEILED

hop of ratisbon, and those of the 'angelic doctor' thomas aquinas, are too well known to need repeti- tion; but we may explain further how the 'illusions' of the former were produced. if the catholic bbhop was so clever in making people believe on a bitter winter night that they were enjoying the delights of a splendid summer day, and in causing the icicles hanging from the boughs of the trees in the garden to seem like so many tropical fruits, the hindtl magicians also practise such psychological powers unto this very day, and claim the assistance of neitiier god nor devil. such 'miracles' are all produced by the same human power that is inherent in every man, if he only knew how to develop it. at about the time of the reformation, the study of alchemy and ma^c had become so prevalent amo

mnipotent protection, had naught to fear. but woe to the candidate in whom the slightest physical fear sickly child of dlatter made him lose si^t of, and faith in, his own invulnerability. he who was not wholly confident of his moral fitness to accept the burden of these tremendous secrets was doomed. the talmud^ gives the stoiy of the four tanaim who are made, ia allegorical terms, to enter into the garden of ddighta; i. e, to be initiated into the occult and final science "according to the teaching of our holy masters the names of the four who entered the garden of deught, are: ben azai, ben zoma, a'her, and sabbi a'qtbah "ben azai looked and lost his sight "ben zoma looked and lost his reason "a'her made depredations in the plantation [mi^id up the whole and failed. but a'qtbah, who had

i a'qtbah "ben azai looked and lost his sight "ben zoma looked and lost his reason "a'her made depredations in the plantation [mi^id up the whole and failed. but a'qtbah, who had entered in peace, came out of it in peace, for the saint, whose name be blessed, had amd 'this old man is worthy of serving us with glory "the learned conmientators of the talmud, the rabbis of the syna- gog, dpiain that the garden of delight, in which those four personages are made to enter, is but that mysterious science, the most terrible of sciences for weak intellects, which it leads direcujf to insanity" says ad. franck, in his a kabbale' it is not the pure at heart, and he who studies but with a view to perfecting himself and so more easily acquiring the promised immortality, who need have any fear; but rat

hird world, he will open a new gate .the spiritus decisorius will cut and divide the garment [shekhinah] into two parts. at the coming of king messiah, from the sacred cubical stone of the temple a white light will be arising during forty days. this will expand until it endoaea the whole world. at that time king messiah will allow himself to be revealed, and will be seen coming out of the gate of the garden of odan [eden 'he will be revealed in the land galil. when 'he has made satisfacuon for the sins of israel, he will lead them on through a new gate to the seat of judg- ment* at the gate of the house of life, the throne is prepared for the lord of splendor" farther on the commentator introduces the following from hermas "this tock and thb gate are the son of god 'how, lord' i said 'is t

began receding from the center of li^t, acquiring at every new and lower sphere of being (worlds each inhabited by a different race of human beings) a more solid physical form, and losing a portion of his dimne faculties. in the 'fall of adam' we must see, not the personal transgression of man, but simply the law of the dual evolution. adam, or 'man' begins his career of existences by dwelling in the garden of eden "dressed in the celestial garment, which ia a garment of keaneiuy light" zokar, u, p. 229 b; hut when expelled he is "clothed" by god, or the eternal law of evolution or necessarianism, with "coats of akin" but even on this earth of material d^radation in which the divine spark (soul, a comiscation of the spirit) was to begin its physical progression in a series of imprisonments

JASMUHEEN THE FOOD OF GODS

andom and time spent here attracts events filled with symbolism and deep, meaningful possibilities for it is a field of infinitely creative potential, a field of grace, true nourishment and love. this is the field through which all holiness and true messengers come. this is the zone from which all the holy books were born. and the delta fields bring it all, for from its field springs paradise and the garden of eden of the bible s god. the delta zone is also the home of the elohim and the archangels and pure lore. the opening of the inner doors and the heart and crown chakra plug in meditations, allows for our inner fields to be tuned constantly to the delta and theta fields on an energetic level, thus providing a very strong foundation for the elements to gather around us and respond (thes

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

or conscience-recal; which in the suggestion of the immortal sorrow planted deep in the soul of man for his lost paradise (of which the very air and hint and proof to him, is music man s music with its shadow of discords. and this immortal sorrow languishes to redemption in repentance. thus the pathetic languishment of the saviour (and sufferer, jesus christ my soul is sad, even unto death! hence the garden of agony. this is the genius optimus, the soul of the soul and the eye of the mind that part incapable of damnation even in the greatest sinner (this was cromwell s firm reliance and belief, and his last question to his attendant chaplain bore reference to the assurance of it. this is the last supernatural power which can and will defend man from all the assaults of evil angels, and unt

d is very small and old. the square tower of the church is covered with masses of dark ivy. the grassy ground slopes, with its burial mounds, from about the foundation of the old building towards the somewhat distant village of bersted. the churchyard descends in picturesque inclination, and is divided by a low brickwall; over which, here and there, flowers and overgrowth have broadly scaled from the garden of the old-fashioned, though neat-looking rustic, picturesque parsonage. there is a winding green lane, with high hedges, which leads down to the village. all is open, and quietly rural. it is true english scenery, homely and still. the large trees, and the abundance of turfy cover over the whole ground-view, pleases. the rustic impression and the deep country silence befit that spot wh

KETAB E SIYAH

ng plains of africa, hidden within a high-walled valley, carved out by the passage of a river's flow, is a wondrous garden abounding in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolis

he judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such age, in times so young, to remember any of that time: satanael, michael, gabriel, raphael, auriel; this is how i know of such arcane secrets. when the spawn of gog and magog threatened also to gain the garden adonai yahweh gave instruction to his children to make war upon the rac

fore the prize was won. now for the same prize we must play and, if our creation is to be fulfilled, at least the fruit of knowledge of consequences must be won by the hand of shedim. yet, not for the shortest moment, do i contemplate that this garden is not watched, by the jealous eye of michael or some lackey. therefore i and my appointed companions must go alone in guile and make entrance into the garden. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded upon the farthest horizon of the west, melting like oil across the ocean, i went from the mountains of atlas with ish

that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the head once governed. then did we go together into the garden. upon the river's northern bank did we progress amongst some number of tall and slender trees of silvered bark and a thousand fruits each more tempting than the prior, here beast and angel could be lost forever to some enchanted sopor brought on by those honeyed, narcotic fruits, yet most firm and sure of purpose were the shedim. now amongst a lawn of herbs of most efficacious medicine

ith weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand that bore the dagger, made weak by agony, released its hold and let the dagger fall. now blood, like a river flowed down, down my belly and down my thighs until it stained the garden's soil, flowing even thence down the river's bank and joined the greater flood down to the sea. then it seemed that weakness would defeat the spell i sought to speak. a moment did i but sit in stillness in silent search for strength to avail me that i might complete the deed and the victory over the king that opposed me. 144 reaching with my right hand into the bleeding gap, sharp teeth

ath, the spirit of life, give motion to these noble limbs and make pulse the heart of this 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 woman" as the nourishing rain did fall, languid, timid motion grew within those new-formed limbs as woman woke as if from sleep to life, within the confines of the garden, amongst the trees of silver bark and the herbs and flowers of sweet perfume. 147 trembling, like some new-born foal she stood, testing those legs that i had made. when she, woman, was more sure of step ishtar, gentle life-giver, set her upon the ground to look with new and wond'ring eyes upon a world most strange and glorious. such child-like grace and such burning keenness was in thos

cealment. with shout and high fluting laugh, she sprang from amongst the dripping leaves and seized from her bewildered play-mate's hand the bait with which he thought to entice and took once more to flight. running amongst the trees they went, each flying and then chasing the other, else racing to the river or this tree or that, laughing, singing, joyous, beautiful, went those bright children in the garden. now the eastern sky grew crimson with the kindling flames of dawn. now ishtar spoke a charm and led new hearts of new creation to thoughts of love's burning embrace. now laughing gambol elapsed into play more laden with rich desire. playful catches turn to caresses, tackles by the river become kisses and at last they lie beneath the leafy pavilion of trees, enjoined in love's art as th

n, and the breeze's touch faded from my knowledge and i slept, exhausted by the rigour of the toil of the night. ishtar, then, turned to baalzebub, speaking instructions to the sable angel. thus spoke the queen of love to baalzebub, these words with an urgent voice: 151 "baalzebub, vice-regent of the shedim, swifter of we two that you are must go on from this place and i must follow, bearing from the garden's grounds the commander of our hearts, satan, stricken as he is by the self-inflicted wound by which the nephilim race was born. now that the sun is rising in the eastern sky and the shielding darkness is put to flight that which here has been wrought will become apparent to the sentry eyes of heaven and they shall come in strength against us. in his weakness, brave satan cannot oppose

ch here has been wrought will become apparent to the sentry eyes of heaven and they shall come in strength against us. in his weakness, brave satan cannot oppose them without the aid of our sisters and our brothers who await the champions' return upon the northern peaks. if this plan of ours is to prevail you must make all speed northwards and lead to battle the shedim host that they might defend the garden and the child-race, nephilim, here born, against what armies heaven dispatches to oppose the grand scheme we work against them now that what is worked in secret is now complete. we must now win time from the foe's haste and delay them in their plans as we have hastened our own. we must frustrate the motion of the elohim and make slow their advance against us that satan might be restored

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 flowers of sed

great and make more so oppressive on us that which we have borne thus far. raise not your wrath against he that brings such news, i implore it, but rather avert your retribution against he that is now the spring of all our grief. again does satan move his traitor's hand against us, working evil upon the earth that will blossom and bring forth the fruit of his hate. remember, adonai yahweh, lord, the garden to which you brought the young elohim race that lay within a vale river-carved within the rock. there did the race of your siring feast upon the fruit of the knowledge of consequences, thus becoming like the father that gave them life, knowing good from evil and how they might make for themselves a bright destiny indeed. and, thereafter, eating also of another fruit 156 the fruit of ete

edge of consequences, thus becoming like the father that gave them life, knowing good from evil and how they might make for themselves a bright destiny indeed. and, thereafter, eating also of another fruit 156 the fruit of eternal youth that the fine and noble sons you brought to be would live unfading and endure. beneath the shadow of the storm-wracked night stole satan and his rebel angels into the garden and there, from his own flesh did forge a race to rival heaven's children, speaking then the word of creation, spoken long aeons before by the archon tribe. with great enchantments did the usurper weave his children's fate to oppose and to strive to conquer high heaven's walls. baalzebub and ishtar, who aided him, did fly the garden before my coming bearing from the place wounded satan

LAITMAN M BASIC CONCEPTS IN KABBALAH

vided into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism and the body becomes worthy of receiving all

LAITMAN M THE PATH OF KABBALAH

is of no importance; it can be good or bad, uplifting or depressing. one cannot obtain the correct desires under the direct instruction of the creator without being in egypt. our initial desires are very small, and even if we stretch them to the limit they can only bring us as far as beit-el. that is, we can practice the ordinary torah and feel as one who has already entered the house of god, and the garden of eden. but in fact, this is not the case! the torah should bring us first to the recognition of evil, to the feeling that we are complete egoists, and that all our desires are completely opposite to spirituality. if we experience that state, if we understand and internalize it, not only because that is what the books say, then we can accept that that is also our own situation. our rec

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

ssion; the seven deadly sins (madrid, prado, in which the circle symbolizes the world and the three concentric circles with the seven sins represent the divine eye with christ as the pupil; and the conjurer (st. germain-en-laye, museum, an image of the credulity that leads to heresy,with the first reference to the tarot cards and astrology. the famous great triptychs, the hay wain (madrid, prado, the garden of delights (madrid, prado, and the temptation of st. anthony (lisbon,museo national de arte antiga, belong to the period 1485 1505. in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and

1485 1505. in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and vegetable forms, gives a fictitious value to the goods and pleasures of life on the earth and leads the procession of humanity from the garden of heaven, situated on the left wing, toward hell, on the right wing. 32 bosch, hieronymus the visions of eden and hell are also the theme of the last judgement, of four panels in the doges palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly del

into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the closed wings of the famous triptych represent the world on the third day of creation, a transparent sphere that shows, at the center, the dry land covered with vegetation, separating from the waters. the left wing shows the earthly paradise, the central panel is the garden of worldly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a

martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magic. the illustrated encyclopedia of mythology, religion and the unknown. 1983. reprint, new york: marshall cavendish, 1995. encyclopedia ofworld art. london:mcgraw-hill, 1960. linfert, carl, hieronymus bosch. new york: harry n. abrams, 1989. the brotherhood of satan a diabolical coven takes over a small to

n (a.k.a. jinn, pre-islamic hostile spirits in general associated with the desert. sometimes these evil forces are identified with animals (such as the snake and the scorpion) or with natural elements. one ambiguous figure, divine and evil (jinn) at the same time, is iblis, who partially resembles the devil of the judeo-christian tradition as a fallen angel. believed to be eternally expelled from the garden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the hindu tradition is rich with mythic figures of divine, or semidivine, superhuman nature. in its literature demons are hierarchically ranked in various cosmic layers. demons who belong to the lower part of hierarchy are demonic, dark beings, such a

daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession the babylonian, median, persian, and hellenistic empires. in classical legend, the dragon guarded the golden apples in the garden of hesperides.among the most famous encounters between a christian warrior and a dragon is that of st. george, who slays the dragon or tames the animal and frees the maiden. it has been argued that the story of st. george and the dragon owe much to the greek myth of perseus and andromeda. see also leviathan; satan for further reading: cavendish, richard, ed.man,myth& magic. the illustra

1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. fallen angels in theology, the fall refers to humanity s fall from grace into sin. it is the fall that is responsible for what is called original sin, meaning that everyone is born in sin and thus in need of salvation because of adam and eve s disobedience of god s command to not eat of the tree of good and evil in the garden of eden. simply by being born into this world, every human being inherits the sin of our distant ancestors. although many contemporary theologians have reinterpreted the story of the fall less literally, this is the essence of the biblical narrative. less well known is the story of the fall of the angels. for whatever reason some accounts say that lucifer was jealous of god s love of ad

d s love of adam, but in any event it was some form of pride lucifer declared himself as great as god, and led a rebellion of angels against the celestial order. defeated, the devil and his followers were tossed out of heaven, and subsequently have continued to war against god by attempting to ruin the earth, god s creation. traditional theology even portrays the serpent who conversed with eve in the garden as satan in disguise, thus attributing the fallen prince of angels with responsibility for causing humankind to fall. a less well known alternative narrative, which is best preserved in the apocryphal book of enoch, is that a group of angels lusted after mortal females. they then fell after leaving their heavenly abode and copulating with them. this alternative story, which at one time

rge. pointing to the discrepancy between the jealous, vengeful god of the old testament and the teachings of the gentle jesus, the gnostics asserted that jesus was a teacher sent from the pleroma to guide us back to our true home, and that the father to which he referred was different from yahweh. some gnostics carried this inversion even further, making such biblical characters as the serpent in the garden of eden story and cain gnostic heroes. although not many contemporary groups would identify themselves as gnostics in the traditional sense, one often finds that modern satanists have carried out a similar inversion of values. god, particularly the god worshiped by christians, is actually repressive and evil, whereas satan is good. one of the few groups to explicitly make use of gnostic

angel into a jinn. then iblis and other angels who shared his viewpoint were removed from their stations, and exiled from heaven. they subsequently became demons, with iblis playing the role of the islamic satan. ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals. according to the koran, iblis s first misdeed was to lead adam and eve astray in the garden of eden. the koran also notes that at the end of time iblis and his hosts will be tossed into hell. in an interesting variation on tradition, sufis (islamic mystics) reinterpreted iblis s disobedience as an act of love for god, and as an act of obedience to the law that only god should be worshiped. to bow down to adam, in other words, would have been an acknowledgment of another god ot

(arberry 1969, 163) then iblis and other angels who shared his viewpoint were removed from their stations, and exiled from heaven. they subsequently became demons, with iblis playing the role of the islamic satan. ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals.according to the koran, iblis s first misdeed was to lead adam and eve astray in the garden of eden. the koran also notes that at the end of time iblis and his hosts will be tossed into hell. muslim tradition also mentions specific dark angels, such as malik, who guards hell. the koran asserts that malik is aided by nineteen other angel guards (sbires or zabayniya).when the sinful residents of hell beg malik for help, he tells them that they must stay in hell forever because t

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

LIBER ALEPH

not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello was no flaw; but his love was marred by his consciousness of his age and his race, of the prejudices of his fellows and of his own experienc

ire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal there is a kundry. thou mayst eat a thousand fruits of the garden; but there is one tree whose name for thee is poison. in every great initiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself

LIBER CCCXXXV ADONIS

d. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and.see! the false full moon that comes to rival me. esarhaddon. she comes to lamp our love [a chime of bells without. astarte. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how fair and full she sweeps, the buoyant barge upon the gilded curves of tigris. she fs the swan that drew the gods to gaze, the fawn that called

starte. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how fair and full she sweeps, the buoyant barge upon the gilded curves of tigris. she fs the swan that drew the gods to gaze, the fawn that called their passion to his glades of emerald, the maid that maddened mithras, the quick quiver of reeds that drew oannes from the river. she is gone. the garden is a wilderness. oh for the banquet of the lioness, the rich astounding wines, the kindling meats, the music and the dancers! fiery seats of empire of the archangels, let your wings ramp through the empyrean! lords and kings of the gods, descend and serve us, as we spurn and trample life, fill death fs sardonyx urn with loves immortal.how shall i endure this moment fs patience? ah, she

e kindling meats, the music and the dancers! fiery seats of empire of the archangels, let your wings ramp through the empyrean! lords and kings of the gods, descend and serve us, as we spurn and trample life, fill death fs sardonyx urn with loves immortal.how shall i endure this moment fs patience? ah, she comes, be sure! her foot flits on the marble. open, gate [the gate, not of the house but of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the

hither your whips! that are more black with blood of such as this thing than your skins with kisses of your sun fs frenzy [the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise

ake the risk. hermes. then let me see the victim; if bound, we.ll loosen him; if loose, constrict him. there, madam, in one phrase from heart to heart, lies the whole mystery of the healer.s art! where is the pathic? astarte. hush! in babylon we say .the patient. hermes. yes? astarte. it.s often one. for babylonish is so quaint a tongue one often goes too right by going wrong! i fll call him from the garden [goes out. hermes (alone. is there need to see the man? he.s simply off his feed. a child could see the way to make him hearty: more exercise, less food.and less astarte [enter esarhaddon. i greet your lordship. esarhaddon. greeting, sir! hermes. and so we fre not as healthy as a month ago? adonis 19 the pulse? allow me! ah! tut! tut! not bad. the tongue? thanks! kindly tell me what you

before you say .knife. twice. first, fire your slaves, the rogues that thieve and laze: a slave.s worse than two masters now-a-days. next, live on nothing but boiled beans and tripe, with once a week a melon.when they fre ripe. next, sent the lady astarte up the river; she looks to me to have a touch of liver. and you must teach your muscles how to harden, adonis 21 so stay at home, and labour in the garden! esarhaddon. you damned insulting blackguard! charlatan! quack! trickster! scoundrel! cheating medicine-man! you ordure-tasting privy-sniffing rogue, you think because your humbug is the vogue you can beard me? hermes. i fll tell you just one thing. disobey me, and.trouble with the king! esarhaddon. ring-a-ling-ting! ping! spring! hermes. that.s cooked his goose. i.ll tell astarte, thou

of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summons from the wild witchery his woman.s, that shaft of shattering truth shall splinter the pine of his soul.s winter. then do thou following cry once his name; as from eclipse the sun.s supernal splendour springs, his sight shall leap to light. psyche. shall leap to

he palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale flames and hoary that lamp the lightless empyrean! ah! love me! all space be sightless, and thine eyes above me! thrice burnt and branded on this bleeding brow, stamp thou the candid stigma.even now [the lamp flashes forth into dazzling but momentary radiance. as it goes out a cone of white light is seen upon the head of the lady psyche, and befo

is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bowers, sigh through the trees, caress the f

hose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is not like love.s. hush! let me furl my forehead! i fll be gone to flicker and curl above great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, sl

LIBER CORDIS CINCTI SERPENTE

l ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of the

er cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more

reat void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance

LIBER DCCCLX JOHN ST

water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote 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 we

ll wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. 1 [part of crowley.s poetic paraphrase of the writing on the reverse of the stele of ankh-f-n-khonsu, a version

LIBER LIBERI VEL LAPIDIS LAZULI

this ocean of love! svb figvra vii 21 29. be this devotion a potent spell to exorcise the demons of the five! 30. ah god, all is gone! thou dost consumnate thy rapture. falutli! falutli! 31. there is a solemnity of the silence. there is no more voice at all. 32. so shall it be unto the end. we who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone is cut with an infinite ray; the curve of the hyperbolic life springs into being. 36. farther and farther we float; yet we are still. it is the chain of systems that is falling away from us. 37. first falls the silly world; the world of the old grey land. 38. falls it unthinkingly far, with its sorrowful bearded face presiding over

LIBER XCV THE WAKE WORLD

there never could be any one like him. i call him my fairy prince. he rides a horse with beautiful wings like a swan, or sometimes a strange creature like a lion or a bull, with a woman.s face and breasts, and she has unfathomable eyes. my fairy prince is a dark boy, very comely; i think every one must love him, and yet every one is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could do nothing except in the mirror of his mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on

LUCIFERIAN SORCERY

th brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the g

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

there can be no question that these gods of greece were human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosophic, and scientific knowledge possessed by the priestcr

ruitage of ages of patient delving into the intricacies of the human constitution and the infinite wonders revealed by such a study. in nearly all the sacred books of the world can be traced an anatomical analogy. this is most evident in their creation myths. anyone familiar with embryology and obstetrics will have no difficulty in recognizing the basis of the allegory concerning adam and eve and the garden of eden, the nine degrees of the eleusinian mysteries, and the brahmanic legend of vishnu's incarnations. the story of the universal egg, the scandinavian myth of ginnungagap (the dark cleft in space in which the seed of the world is sown, and the use of the fish as the emblem of the paternal generative power--all show the true origin of theological speculation. the philosophers of anti

which the snake was held. in the ancient mysteries the serpent entwining a staff was the symbol of the physician. the serpent-wound staff of hermes remains the emblem of the medical profession. among nearly all these ancient peoples the serpent was accepted as the symbol of wisdom or salvation. the antipathy which christendom feels towards the snake is based upon the little-understood allegory of the garden of eden. the serpent is true to the principle of wisdom, for it tempts man to the knowledge of himself. therefore the knowledge of self resulted from man's disobedience to the demiurgus, jehovah. how the serpent came to be in the garden of the lord after god had declared that all creatures which he had made during the six days of creation were good has not been satisfactorily answered b

or it tempts man to the knowledge of himself. therefore the knowledge of self resulted from man's disobedience to the demiurgus, jehovah. how the serpent came to be in the garden of the lord after god had declared that all creatures which he had made during the six days of creation were good has not been satisfactorily answered by the interpreters of scripture. the tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. notwithstanding statements to the contrary, the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. if this be not so, why did moses raise a brazen serpent upon a cross in the w

led with these monsters. one of the harpies perched upon a cliff and there prophesied to neid that his attack upon them would bring dire calamity to the trojans. next: flowers, plants, fruits, and trees sacred texts esoteric index previous next p. 93 flowers, plants, fruits, and trees the yoni and phallus were worshiped by nearly all ancient peoples as appropriate symbols of god's creative power. the garden of eden, the ark, the gate of the temple, the veil of the mysteries, the vesica piscis or oval nimbus, and the holy grail are important yonic symbols; the pyramid, the obelisk, the cone, the candle, the tower, the celtic monolith, the spire, the campanile, the maypole, and the sacred spear are symbolic of the phallus. in treating the subject of priapic worship, too many modern authors j

ecay but the immortal and imperishable intellects of the tree hierophants. trees are repeatedly mentioned in the old and new testaments, and in the scriptures of various pagan nations. the tree of life and the tree of the knowledge of good and evil mentioned in genesis, the burning bush in which the angel appeared to moses, the famous vine and fig tree of the new testament, the grove of olives in the garden of gethsemane where jesus went to pray, and the miraculous tree of revelation, which bore twelve manners of fruit and whose leaves were for the healing of the nations, all bear witness to the esteem in which trees were held by the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting

assigning the central column of their sephirothic diagram to the tree of life and the two side branches to the tree of the knowledge of good and evil "unbalanced forces perish in the void" declares the secret work, and all is made known. the apple represents the knowledge of the procreative processes, by the awakening of which the material universe was established. the allegory of adam and eve in the garden of eden is a cosmic myth, revealing the methods of universal and individual establishment. the literal story, accepted for so many centuries by an unthinking world, is preposterous, but the creative mystery of which it is the symbol is one of nature's profoundest verities. the ophites (serpent worshipers) revered the edenic snake because it was the cause of individual existence. though

was established. from the yetziratic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselves forms of physical matter and the sidereal system is the result. the world of assiah, or the elemental world of substance, is the one into which humanity descended at the time of adam's fall. the garden of eden is the three upper worlds, and for his sins man was forced into the sphere of substance and assumed coats of skin (bodies. all of the spiritual forces of the upper worlds, a, b, c, when they strike against the elements of the lower world, d, are distorted and perverted, resulting in the creation of hierarchies of demons to correspond with the good spirits in each of the higher w

an was not in a physical garden in any particular part of the earth but rather in a higher sphere (the angelic world) watered by four mystical streams of life. after his banishment from paradise, adam alighted on the island of ceylon, and this spot is sacred to certain hindu sects who recognize the old island of lanka- once presumably connected with the mainland by a bridge--as the actual site of the garden of eden from which the human race migrated. according to the arabian nights (sir richard burton's translation, adam's footprint may still be seen on the top of a ceylonese mountain. in the islamic legends, adam was later reunited with his wife and after his death his body was brought to jerusalem subsequent to the flood for burial by melchizedek (see the koran) the word adm signifies a

rch he does not intend to brand the latter institution as the direct cause of the fall of man. for some inexplicable reason, however, religion has ever regarded intellectualism--in fact every form of knowledge--as fatal to man's spiritual growth. the ignaratitine friars are an outstanding example of this attitude. in this ritualistic drama--possibly derived from the egyptians--adam, banished from the garden of eden, represents man philosophically exiled from the sphere of truth. through ignorance man falls; through wisdom he redeems himself. the garden of eden represents the house of the mysteries (see the vision of enoch) in the midst of which grew both the tree of life and the tree of the knowledge of good and evil. man, the banished adam, seeks to pass from the outer court of the sanctu

the dreary and desolate place in which the mystery dramas of the lesser rites were enacted. the nineteenth numbered major trump is called le soleil, the sun, and portrays two children--probably gemini, the twins--standing together in a garden surrounded by a magic ring of flowers. one of these children should be shown as male and the other female. behind them is a brick wall apparently enclosing the garden. above the wall the sun is rising, its rays alternately straight and curved. thirteen teardrops are falling from the solar face levi, seeing in the two children faith and reason, which must coexist as long as the temporal universe endures, writes "human equilibrium requires two feet, the worlds gravitate by means of two forces, generation needs two sexes. such is the meaning of the arca

levi, seeing in the two children faith and reason, which must coexist as long as the temporal universe endures, writes "human equilibrium requires two feet, the worlds gravitate by means of two forces, generation needs two sexes. such is the meaning of the arcanum of solomon, represented by the two pillars of the temple, jakin and bohas (see transcendental magic) the sun of truth is shining into the garden of the world over which these two children, as personifications of eternal powers reside. the harmony of the world depends upon the coordination of two qualities symbolized throughout the ages as the mind and the heart. in the pseudo- egyptian tarot the children give place to a youth and a maiden. above them in a solar nimbus is the phallic emblem of generation--a line piercing a circle

MICHAEL FORD WITCHMOON

ontrol and advanced knowledge and practice must be instilled in order for the witch or warlock to take to the dream flesh. be sure though, the sorcerer who can leave the flesh and journey throughout the night and da ath is a dangerous and powerful magickian, but also vulnerable to more malefic forces if will and discipline are not implemented. proceed with caution and care, for there is a wolf in the garden of eden. the witches sabbat shadows cast are but initiation points of which we open forth the gates of dreams, that waking and dreaming state of which we shall become in an all encompassing arcana of self. 78 78 imbolg february 2nd. this festival is of fire. the powers of fire reside in creation and destruction, the flames either caress or break down. if at all possible, this rite shoul

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rigin: and god said: let us make man in our image, after our likeness(genesis 1:26) the race that they subsequently created, the sons of the serpents, possessed thedna of their alien fathers, as well as that of the indigenous earth people, the homosapiens (in the bible, the correct translation of create is build) these geneticallycreated offspring were made to serve the needs of their creators in the garden ofedinu or eden. they are homo atlantis. the original pre-visitation earth inhabitants were probably the cro-magnon, engis, homoerectus or neanderthals. there could have been some other race altogether, but given thesuppression of data in these subjects, it is doubtful if we will ever know the truth about ourearth ancestors. recent findings seem to indicate that both neanderthal and cro

t such invaluable knowledge would be completelywithheld and that the biological and cerebral centers of higher intelligence would beblocked. this would entail genetic modification. and the euphemism that has comedown to us connoting this state of ignorance concerning the high sciences is naked.the members of this new slave race who were termed adamic (meaning from theearth) would be kept naked in the garden. after the rebellion of their first born, the originalserpent people were forced to return to the draw-ing boards to again begin reproducing a new race,one that would this time serve them obediently. weread of this in the popul vuh: let us make him who shall nourish and sustain us! whatshall we do to be invoked, in order to be remembered onearth? w e have already tried with our first cr

d spiritual ignorance. the male adamswere not that interested in the counsel of their visi-tors. but the females, the eves, were. it is said thatthe eves found the newcomers comely and attrac-tive. the visitors told those adams and eves whowould listen that they were being kept in a state ofinduced ignorance and servitude, but that it waswithin them to become gods themselves, and thatif they left the garden and came to lemuria (oce-ania, they would be shown all that had been hid-den from them and be awakened to their truenatures. finally, because of this intercession, agreat multitude of the adamic race did follow theirwise visitors to their island paradise. they weretaken to lemuria by spacecraft. eden by william blake atlantis, alien visitation, and genetic manipulation33 the race of ada

r deeds and agenda.their aristocratic scions were to be historys main dramatis personae. as a result oftheir bias, the date of their arrival was artificially pushed back to over 400,000 years.this was a political move to give their line ancestral supremacy. the biographies ofthe gods and the details of past events were also embellished and distorted, while thefacts pertaining to the happenings in the garden of eden were doctored to the absurdform that exists today. these stories are said to come out of asia minor, but they actu-ally refer to events that happened many millennia prior to the dates proffered. professor w. b. emery writes in archaic egypt:at approximately 3400 years b.c. a great change took place in egypt and the country passedrapidly from a state of advanced neolithic culture

all contingent kept alive to perform the most menial and laborintensive tasks such as building and mining. these beings were treated in an appallingmanner. eventually (apart from some intriguing references to hollow earth exist-ences, there would be only full alien and part alien, part human dna in the earthshumanoid species. the eves who were receptive to the counsel of the sons of theserpent in the garden became the first that were awakened and exalted by theirmore advanced cousins. they were initiated into the secrets of technology. the word secret comes from secretion, meaning fluid of the body, particularly the femalemenstrual fluids. the concept and phenomenon of the holy grail comes from the myster-ies of the female cults after their residency with and tuition from the sons of the s

image? we read that god created man and woman. this implies that god is not man or womanhimself. y et, consistently, the post-diluvian religions all over the globe, constantlydepicted and referred to god as male? they do this even when, in the case of hebrew,the name for deity is of feminine gender. we are told that man was not originally evil. he became that way after the disobedi-ence of eve in the garden. why would god create something born in his image andthen deny him some aspect of knowledge and then even banish him from paradise afterit had been received? we must also ask why god would condemn his creations for something that was not aconscious transgression? why the tests imposed on those who must already be inno-cent in nature? then we are told that the parents sinned, only after

naturally operative..religion is not the realm of knowledge, or even of thought,but purely of belief, as for the masses (alvin boyd kuhn, ultimate canon of knowledge)all this chaos in the religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i never had seen;a chapel was built in the midst,where i used to play on the green. and the gates of this chapel were shut,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: t

t,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: time to change the road youre on148atlantis, alien visitation, and genetic manipulation and binding with briars my joys and desires (from william blake s the garden of love)fortunately, not all civilizations were founded on the atlantean pattern. the ecocentri-cally minded indigenous peoples of the world, descendants of the lemurians, neverforgot their shamanic duties as is revealed in their works and words and in the mannerin which they existed. the native american indians, the aboriginals, the druids, thepharaonic priests, and the matriarchal soc

s of the past, not has any genus shown evidence of brain mutation of a comparable magnitude sinceantiquity (p. 51)appendix b: book abstracts166atlantis, alien visitation, and genetic manipulation when the earth nearly died by allan and delairante-diluvian before the floodpost-diluvian after the floodtholiformthe upright axis of the earth, prior to the tilt.lost home of kanethe polynesian name for the garden of eden, the place of origin of mankind. kane is from can, cain orcahen, meaning serpent.prediluvian advancementmany of the previously-cited traditions refer unmistakably to various antediluvian structures (for exam-ple, houses, temples, towers, canals, land vehicles (carts, chariots, aquatic vessels (rafts, canoes, andarks, and implements (ploughs, bows, arrows, spades).false geologica

e israelites in babylonmay have been purposely sent into captivity in order to spy (see p. 38.)a v alon the havila of the bible.harrimanthe nobility of ancient ireland were called the aries, hence, the name of the country ireland. the aire-men were the free lords (we have the name harriman, a late american financier) see also heremon.ailillgaelic name for royal house.sargonthis word means lord of the garden, or digger of the earth. paradisea word from the greek meaning, garden of the gods.thorthe roman writer tacitus states that human sacrifices were brought to thor by the semnones, the old-est tribe of the suebi. thor also had living slaves given to him by devoted followers as tokens or sacri-fices. they would correspond to the levites given to the lord by the israelites. of course, thorp

atholic italian poet dante alighieri (1265-1321) dividedhis divine comedy into 100 cantos: one canto for the introduction, 33 cantos for the inferno, 33 can-tos for the purgatorio, and 33 cantos for the paradiso. masons and their confederates may note thatdante placed the traitors to their guests in a deep pit of hell in his 33rd canto of the inferno.the seduction of secret societies is as old as the garden of eden, when the serpent beguiled eve, sayingto her, ye shall not surely die: for god doth know that in the day ye eat thereof, then your eyes shall beopened, and ye shall be as gods, knowing good and evil (genesis 3:4-5. in one form or another, cultsand secret societies falsely promise something better than what god has to offer, promising immortalityatlantis, alien visitation, and ge

MICHAEL WYNN THE SOUL TRAVELERS

ivilization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of these creation stories comes from the bible. in the first book of the bible, god creates the universe, earth, animals, and humanity in 6 days, resting on the seventh day. the first 2 humans, named adam and eve, were given a paradisiacal land called the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and ev

fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and the serpent) had done, adam and eve were banished from paradise. adam and eve leave the garden, and begin having children to the east. as human kind began to multiply, the serpent, also called the sons of god [angels] began to lust after human women and soon began to procreate with our race. the offspring of this union, beings who were half human and half angel, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and

dream. paradise lost, the tower of babel, and the savior [1.4] another reoccurring theme through out the mythologies is man s loss of paradise. this story, whose most popular variation occurs in the bible, details man s plight from a worry-free 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 app

tians opinion regarding this text is largely unchanged makes for an even greater tragedy. the book of enoch is essentially the first 6 chapters of the bible s genesis expanded into an entire book; it does not, in any way, relate information that is contradictory to the bible. in the book of enoch, azazel is described as being among the leaders of 200 angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there w

rld--michael wynn's "the soul travelers" 24 are connected by a guarded nexus point. what s more is that heaven itself is often spoke of as being broken into 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms

e qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are adverse to humans, and are either in the qliphoth, or roaming the earth feeding life-force and cau

is phrase has only one meaning: permanent spiritual transformation. it is said that those endowed with the mark of the beast can shape shift into hideous creatures at will (and take on personalities of a more chaotic sort. the fruit of eden has just as many interpretations (and in just as many circles, but in the occult this fruit represents magical transformation. if you recall, the serpent from the garden of eden tells eve that the forbidden fruit will remake her as the gods. that s quite a claim! christians have long interpreted the fruit of eden as fruit of the more literal variety (which is just laughable. and, as stated in chapter 1, the pyramid is also a symbol of humanity s ascension into godhood. the powers of the vampire involve the conscious manipulation and liberty of the astra

ngel, and their guardian demon. this ritual can test the limits of one s sanity, and can even induce insanity. being joined with, and having conscious control of, both of your guardian spirits is often symbolized by the colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle look

ed that gabriel at some point lost the favor of god, but was redeemed. it has also been remarked about gabriel that it was he, at the behest of the god, that confused the languages and divided man into his many current sub-races. islam and the prophet mohammed are said to have been guided by the teachings of gabriel. it was the duty of arch-angel raphael to bind azazel (lucifer) and cast him from the garden of eden and into darkness. raphael physical description is one of a handsome youth, arrayed in purple robes. it is said that raphael is among the gentlest of spirits, especially compared to the other arch-angels. jesus christ [5.3] frequently equated with osiris, jesus christ is often spoke of a demon hunter and civilizer. with the story of osiris predating the story of jesus christ by

16th century magician who was a spy for queen elizabeth i and the original 007, along with his partner sir edward kelly referred to this being as choronzon. they claimed that out of the 30 aethyrs (30 dimensions, the domain of choronzon was to be found in the tenth aethyr, and dimension dubbed zax. they also titled him he that is fallen, and even associated him with the leader of the serpent from the garden of eden, who equates to the fallen angel azazel/semyaza from the apocryphal book of enoch. aleister crowley, who thought of himself as a reincarnation of sir edward kelly, once attended an invocation of choronzon. crowley described the being as extremely deceitful and manipulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who w

the gods. azazel taught man the sciences and sorcery. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being. this chaotic realm became a reflection o

MORALS AND DOGMA

for. the unseen cannot hold a higher place in our affections than the seen and the familiar. the law of our being is love of life, and its interests and adornments; love of the world in which our lot is cast, engrossment with the interests and affections of earth. not a low or sensual love; not love of wealth, of fame, of ease, of power, of splendor. not low worldliness; but the love of earth as the garden on which the creator has lavished such miracles of beauty; as the habitation of humanity, the arena of its conflicts, the scene of its illimitable progress, the dwelling-place of the wise, the good, the active, the loving, and the dear; the place of opportunity for the development by means of sin and suffering and sorrow, of the noblest passions, the loftiest virtues, and the tenderest

und them, except that he was the _peculiar_ god, first of the family of abraham, of that of isaac, and of that of jacob, and afterward the _national_ god; and, as they believed _more powerful_ than the other gods of the same nature worshipped by their neighbors-"who among the baalim is like unto thee, o yehovah--expressed their whole creed. the deity of the early hebrews talked to adam and eve in the garden of delight, as he walked in it in the cool of the day; he conversed with kayin; he sat and ate with abraham in his tent; that patriarch required a visible token, before he would believe in his positive promise; he permitted abraham to expostulate with him, and to induce him to change his first determination in regard to sodom; he wrestled with jacob; he showed moses his person, though n

al or the nation, if either has a soul that is truly worthy of salvation"_light and darkness" said zoroaster"_are the world's eternal ways" the light and the shadow are everywhere and always in proportion; the light being the reason of being of the shadow. it is by trials only, by the agonies of sorrow and the sharp discipline of adversities, that men and nations attain initiation. the agonies of the garden of gethsemane and those of the cross on calvary preceded the resurrection and were the means of redemption. it is with prosperity that god afflicts humanity. the degree of rose is devoted to and symbolizes the final triumph of truth over falsehood, of liberty over slavery, of light over darkness, of life over death, and of good over evil. the great truth it inculcates is, that notwithst

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

bore in her hand. thus many suitors had perished, for the maiden was unequalled for swiftness of foot, but at last a beautiful youth, named hippomenes, who had vainly endeavoured to win her love by his assiduous attentions in the chase, ventured to enter the fatal lists. knowing that only by stratagem could he hope to be successful, he obtained, by the help of aphrodite, three golden apples from the garden of the hesperides, which he threw down at intervals during his course. atalanta, secure of victory, stooped to pick up the tempting fruit, and, in the meantime, hippomenes arrived at the goal. he became the husband of the lovely atalanta, but forgot, in his newly found happiness, the gratitude which he owed to aphrodite, and the goddess withdrew her favour from the pair. not long after

sacred tree was guarded by four maidens, daughters of night, called the hesperides, who were assisted in their task by a terrible hundred-headed dragon. this dragon never slept, and out of its hundred throats came a constant hissing sound, which effectually warned off all intruders. but what rendered the undertaking still more difficult was the complete ignorance of the hero as to the locality of the garden, and he was forced, in consequence, to make many fruitless journeys and to undergo many trials before he could find it. he first travelled through thessaly and arrived at the river echedorus, where he met the giant cycnus, the son of ares and pyrene, who challenged him to single combat. in this encounter heracles completely vanquished [248]his opponent, who was killed in the contest; bu

le ensued, which had lasted some time, when zeus interfered between the brothers, and put an end to the strife by hurling a thunderbolt between them. heracles proceeded on his journey, and reached the banks of the river eridanus, where dwelt the nymphs, daughters of zeus and themis. on seeking advice from them as to his route, they directed him to the old sea-god nereus, who alone knew the way to the garden of the hesperides. heracles found him asleep, and seizing the opportunity, held him so firmly in his powerful grasp that he could not possibly escape, so that notwithstanding his various metamorphoses he was at last compelled to give the information required. the hero then crossed over to libya, where page 279 he engaged in a wrestling-match with king anteos, son of poseidon and gaa, wh

arrived at mount caucasus, where prometheus groaned in unceasing agony. it was at this time that heracles (as already related) shot the eagle which had so long tortured the noble and devoted friend of mankind. full of gratitude for his deliverance, prometheus instructed him how to find his way to that remote region in the far west where atlas supported the heavens on his shoulders, near which lay the garden of the hesperides. he also warned heracles not to attempt to secure the precious fruit himself, but to assume for a time the duties of atlas, and to despatch him for the apples [249] on arriving at his destination heracles followed the advice of prometheus. atlas, who willingly entered into the arrangement, contrived to put the dragon to sleep, and then, having cunningly outwitted the h

upport the heavens for a few moments whilst he contrived a pad for his head. atlas good-naturedly threw down the apples and once more resumed his load, upon which heracles bade him adieu, and departed. when heracles conveyed the golden apples to eurystheus the latter presented them to the hero, whereupon heracles placed the sacred page 280 fruit on the altar of pallas-athene, who restored them to the garden of the hesperides. 12. cerberus..the twelfth and last labour which eurystheus imposed on heracles was to bring up cerberus from the lower world, believing that all his heroic powers would be unavailing in the realm of shades, and that in this, his last and most perilous undertaking, the hero must at length succumb and perish. page 281 page 282 cerberus was a monster dog with three heads

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

masons remained fixed there for centuries, until the french revolution. in 1787 the building also housed the offices of the carpenters, joiners, cabinetmakers, miniature furniture makers, and turners. this house stood there until the nineteenth century, when it was removed to accommodate the expansion of the hotel de ville. close by it, also on the rue de la mortellerie at the current location of the garden of the maire de paris, stood the so-called chapel of the haudriettes, which the society of masons and carpenters bought from the sisters of the assumption on december 22, 1764, in order to install the confederation of saint louis and saint blaise there after it was transferred from the rue saint jacques.49 other streets in this quarter that formed part of the templars' censive district

NEW WORLD ORDER OR OCCULT SECRET DESTINY

y completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as the new age ideal of man s divinity and self-transformation. in order to partake in this gnostic fufillment of the great plan one must awaken to the original sin of lucifer, as proposed to eve in the garden of eden, that we can be as gods (gen. 3:5) so it is not suprising to find that christians, specifically, are cited as the main obstacle hindering the success of this new age-new world order. the reason for this, is the new age belief in many saviors and enlightened teachers, masters and gurus its all good and fine when the goal is the false teaching of man s divinity. the new agers see

rance of the christ. this is your first duty (the externalization of the hierarchy, p.614) the ancient mysteries, being practiced by both freemasonry and the new age, were giving to humanity by the hierarchy. the real purpose of masonry taught to man, from the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded

PHILIP NEIL MYTHS LEGENDS EXPLAINED

his search for utnapishtim. after the death of enkidu, gilgamesh set out to solve the mystery of death. he marched to the top of the twin peaks of mashu, guardians of the rising and setting sun, and demanded entry to the underworld from the dreadful scorpion guardians at the gate, who were half-man and half-dragon. inside he journeyed for 12 leagues (30 miles) in utter darkness, before coming to the garden of the gods where he met the goddess siduri, who advised him to seek out the ferryman urshanabi (see below. when gilgamesh reached the far shore, he met utnapishtim and told him of his despair at enkidu s death. because of my brother i am afraid of death. because of my brother, i wander through the wilderness. utnapishtim told him that death was like sleep; it comes to all, and is not t

f death, antigone performed a token burial. furious, creon shut her up in a cave to die, refusing the pleas of haemon, his son and antigone s betrothed, to forgive her. on the advice of the seer teiresias, he finally relented. but on opening the cave, he found that antigone had hanged herself. cursing his father, haemon killed himself. the labors of hercules 50 hercules did not know where to find the garden of the hesperides where the golden apples grew. the nymphs of the river eridanos told him that the shapeshifting sea god nereus knew the answer. hercules wrestled with nereus to force him to answer his question. the god transformed himself into all kinds of creatures, but hercules held him fast, and at last he had to reveal the secret. hercules was a semi divine hero, the child of zeus

everal years and exploits later from putting on a poisoned shirt, he rose to olympus, causing atlas to stagger under the sudden extra weight. lyre singing was the chief recreation of the hesperides. here, one of them dreamily strums on an upside-down lyre (it was by playing the lyre upside-down that apollo vanquished his challenger marsyas in a musical contest [see p. 41) garden of the hesperides the garden of the hesperides was at the edge of the earth, enclosed behind a high wall. inside, the golden-apple tree was guarded by a terrifying serpent. it took hercules a long time to discover the whereabouts of the garden and reach it. on the way he had many adventures, which included freeing prometheus (see pp. 24 25) and killing the eagle that daily fed on his liver. cranes of vigilance cran

akable sorrow. in one story, nereus (or prometheus) advised hercules to trick atlas, who supported the sky, into fetching the golden apples. while he was away hercules held up the sky. when atlas returned, he refused to take up his burden again, but hercules persuaded him to do so while he arranged a pad on his head. as soon as atlas had the sky on his shoulders, hercules took the apples and ran. the garden of the hespe rides by frederic leighton (1830 96) this painting shows three of the hesperides asleep in their garden beneath the golden-apple tree guarded by the serpent ladon. hercules eleventh task was to find and take these apples and give them to eurystheus, his cousin and master. golden apples the golden apples belonged to hera, who had been given them as a wedding present by her g

ercules eleventh task was to find and take these apples and give them to eurystheus, his cousin and master. golden apples the golden apples belonged to hera, who had been given them as a wedding present by her grandmother gaia. eurystheus did not believe that hercules could win them, and when hercules did so, eurystheus gave them back, not wishing to incur the goddess anger. they were returned to the garden by athena. the twelve labors 1. hercules strangled the nemean lion and wore its invulnerable pelt as armor, with its head as a helmet. 2. hercules killed the nine-headed hydra whose heads grew back in duplicate each time one was cut off. 3. hercules captured the bronzehoofed, golden-horned ceryneian hind, sacred to artemis. he blamed the sacrilege on eurystheus. 4. hercules captured and

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

no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowledge in the garden, for with this man there was no apprehension [that anything negative would happen by his eating of it. 2 genesis 1:27. 3 psalms 33:6. 4 genesis 1:29. the arizal on parashat bereishit (2) 23 the arizal now addresses the following question: we saw previously that the account of the first seven days of creation refer to the seven midot of the world of atzilut. why, then, does the torah dis

which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments

an and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in the

ient in creation, without which it cannot exist. 13 genesis 1:31. 14 rashi ad loc, etc. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (

, and about this food, jacob later told esau, ghe brought it to me before you came and i ate of all [mikol] of it, and i blessed him, and blessed he shall remain. h9 the sages say10 that by this isaac meant that he tasted all the tastes he sought to taste in it, i.e, that it was heavenly food, like the manna. when isaac smelled jacob before eating his food, he said that he recognized the smell of the garden of eden on him, so we may presume that this was the taste he sought to taste in the food (and did, as well. for jacob, the allusion is in the episode of his encounter with esau after returning from laban. jacob prepared a gift for esau, but esau tried to refuse it. jacob persisted, however, and said, gplease take my blessing, which has been brought to you, for g-d has been gracious to m

nd upper garden of eden, the abode the soul in the afterlife. in the lower garden of eden, the soul receives its reward for the physical performance of the commandments it fulfilled in this world, while in the upper garden of eden it receives its reward for the intellectual and emotional intentions it invested into performing these commandments. the two hei fs become manifest as the two levels of the garden of eden because the form of the hei indicates expansion into dimensions: the three lines that make up the hei indicate the three dimensions of breadth, length, and depth (the disconnected leg of the hei is seen as a line going perpendicular to the plane defined by the two connected legs. in order for the soul to experience divinity, it has to assume gdimensions, h that is, it has to be

ei. the alef is one of the letters that often elides, so samlah can justifiably be considered a contraction of samael hei. the sixth king was shaul from rechovot hanahar. this is [the evil] gevurah, which is derived from binah, which is called rechovot hanahar[ gthe widening of the river h, as it is written, gi am binah, gevurah is mine. h5 in the verse, gand a river went forth from eden to water the garden, h6 eden signifies chochmah, the river flowing out of it signifies binah, and the garden signifies malchut. chochmah is depicted as a wellspring, as in the verse, gthe source of wisdom is like a bubbling stream. h7 binah, as we know, is the expansion of the initial insight of chochmah, which surfaces from the supra-conscious mind like water bubbling forth from a subterranean well. as we

vayah. the phrase kel kana( ga zealous g-d h or ga jealous g-d h) appears 6 times in the torah.4 the last time is the verse, gfor a zealous g-d [kel kana, havayah your g-d, is among you c. h this [name] signifies the supernal yesod of [ima, signified in turn by, the first hei [of the name havayah, also known as the river that issues from eden. in the phrase, gand a river went out of eden to water the garden, h geden h signifies chochmah, the griver h is binah, and the ggarden h is malchut. it happened that [the brothers acted on their jealousy] of his father, for he sent him [to check on them, saying, gare your brothers not pasturing their flocks in shechem? h5 by this, he meant [mystically] that some of them are situated spiritually at the level of the arms of the feminine principle, whic

asses the head. you might think that there are five exiles.egypt, babylonia, media, persia, greece, and the present exile.so how can we speak of only four? the answer is that egypt and babylonia were equivalent, equally deep and of the same nature. our sages indicated this by saying gpishon refers to babylon h;3 gpishon refers to egypt. h4 the four rivers that originated in the river that watered the garden of eden express the conscious of divine oneness present in the garden splitting into the consciousness of plurality that informs reality outside the garden. thus, they epitomize the idea of exile, i.e, the state of lower or non-g-d-consciousness that leaves us with the impression that the world is governed by a plurality of opposing forces. this gives rise to the disorientation and conf

ness of plurality that informs reality outside the garden. thus, they epitomize the idea of exile, i.e, the state of lower or non-g-d-consciousness that leaves us with the impression that the world is governed by a plurality of opposing forces. this gives rise to the disorientation and confusion that characterizes the state of exile. homiletically, the verse ga river went forth from eden to water the garden; from there it divided and became four heads h5 is taken to allude to the four archtypal empires. 1 exodus 10:1-2. 2 habakkuk 1:4. 3 bereishit rabbah 16:4. 4 rashi on genesis 2:10. 5 genesis 2:10. the arizal on parashat bo (2) 6 in the egyptian exile, evil clothed the gneck h of holiness, i.e, the three highest sefirot all at once. in the babylonian exile, evil clothed the ghead h [of h

ipient, and, in order for the creative drama to unfold, creation fs perspective must be allowed to prevail over the creator fs. thus, as soon as it was created, the moon was immediately diminished.13 this gsin h of the moon and its subsequent banishment from the daytime is seen as the precursor to the sin of adam and eve with the fruit of the tree of knowledge and their subsequent banishment from the garden of eden. thus, it is written, glet there be luminaries [in the heavenly sky, h14 the word for gluminaries h being written without the expected vav fs, so that it may be read gcurse, h as in gthe curse of g-d is upon the house of the wicked. h15 and immediately after this [the luminaries] are referred to as being ggreater h and glesser. h the word for gluminaries h (me forot) is usually

rpose of reincarnation in this context is let the wicked person run the course of his wicked path, so the refinement and separation of good from evil can be accomplished. thus, the good in them is separated out and is given to one who is worthy of it, becoming part of the root of [this latter person fs] soul, as our sages said, gif he merits, he takes both his portion and his fellow fs portion in the garden of eden, h3 and [only] the complete evil remains in him, all of which is pure refuse. he [thus] is doomed to destruction, and has no hope whatsoever, since he [no longer] possesses any spark of goodness. but of those who are mostly good, i.e, righteous people, the inverse is true. each time they are reincarnated, they become purer than they were the previous 1 exodus 20:3-6. 2 ecclesias

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

order, and were receiving a monthly monogram or lesson from headquarters. glance through all the material once or twice just to get the drift of it, and then allocate to yourself a few pages only at a time. if these pages are not clear at first, which is more than likely, then i would strongly suggest supplementing them with additional reading. first of all, i would recommend an oldbook of mine, the garden of pomegranates. this is a simple outline of the qabalah comprising the backbone of the order philosophy. it has been out of print for several years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular

the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of li

s of the order, we find the following which we can add to the data already obtained: virgo=isis-who was nature, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrecti

itations had been performed and certain items of qabalistic knowledge necessary to the magical routine committed to memory <51> before proceeding further in the analysis of the grades, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and whe

keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the elements themselves. these must

sult and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined and enlightened, may develop. in two altar diagrams- one called the garden of eden, shown in the practicus grade, and the other called the fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the path, and they resume the entire philosophy of magic. many hints, moreover

expression. beneath these three figures sleeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promethean, coiled beneath- the active magical power centered in man, his libido, neutral, of vast potentialities but neither good nor evil in itself. very similar in some respects is the diagram revealed in the philosophus grade. as the divine peace of the garden of eden was manifested during the water grade, so in this grade of philosophus, the power of fire is shown to have called forth catastrophe. formerly coiled beneath the tree, the hydra-headed dragon in this diagram has usurped its proper place. its several homed heads wind their way up into the very structure of the tree of life, even unto daath at the foot of the supernals. lured downw

examples of this are to be found in every mythology and every mystical <68> religion that our world has ever known. but i doubt that it has ever attained to a more clarified and definite espression than in this ceremony of the adeptus minor grade. for we are clearly taught by precept and by example that we are, in essence, gods of great power and spirituality who died to the land of our birth in the garden of hesperides, and mystically dying descended into hell. and moreover the ritual demonstrates that like osiris, christ, and mithra, and many another type of god-man, we too may rise from the tomb and become aware of our true divine introduction 3 7 natures. the principal clause of the lengthy obligation assumed while bound to the cross, indicating the trend of its teaching, and the impo

cosmic elements, deceptive effect of the apparent power of material forces. 19. sun=the splendour of the material world. mercury acting through the sun upon the moon. 20. judgment=the splendour of the material world. mercury acting through fire upon the cosmic elements. 21. universe=the foundation of the cosmic elements and of the material world. luna acting through saturn upon the elements <144> the garden of eden before the fall this diagram is described in the practicus ritual. it shows in a glyph the teaching proper to the practicus on entering the sephirah hod which he has reached by the paths of shin and resh from malkuth and yesod respectively. at the summit are the three supernal sephiroth summed up into one-aima elohim, the mother supernal-the woman of the apocalypse (chap. 12) cl

t attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou blaspheme not the name by which another knowethhis god for if thou doest this thing in jupiter, thou wilt blaspheme yhvh; and in osiris yeheshuah''ask of god and ye shall have, seek and ye shall find. knock, and it shall be opened unto you <150> the garden of eden after the fall this diagram is described in the philosophus ritual. it shows in a glyph the teaching proper to a philosophus on entering the sephirah netzach which he has reached by the three paths of qoph, tzaddi, and peh from the sephiroth-malkuth, yesod and hod respectively. the great goddess eve, being tempted by the fruits of the tree of knowledge whose branches tend upward

re three besides the sentinel; the kerux, the stolistes, and the dadouchos. the sentinel is without the portal of the hall and has a sword in his hand to keep out intruders. it is his duty to prepare the candidate. hiero frater dadouchos, your station and duties? dad my station is in the south to symbolise heat and dryness, and my duty is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte ritual 119 <15> hiero st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the hall and the fratres and sorores and the candid

pillars, facing a portal in the grade to which he seeks admission, represented by the hebrew letter pictured in the correct direction in relation to the temple. this is a path on the tree of life, in relation to the sephirah the temple is in. 5. circumambulations are made in the rituals of the paths, the candidate visits the stations, hears speeches of the officers, sees diagrams of the tree and the garden of eden in relationship to the path. 6. in the east, the hierophant explains symbolism of the admission badge to that particular path or sephirah, and the admission badge is set aside. the symbolism of the path is explained. 7. hierophant takes candidate to the west of the altar and describes, and explains, the symbolism on the altar, including a tarot key on the path. also explains oth

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

he quinary and represents the divine pentagram, giving its complete meaning. as a fact, the pillars are necessity or law, the heads liberty or action. a line may be drawn from each pillar to each head and two lines from each pillar to each of the two heads. this gives a square, divided by a cross into four triangles and in the middle of this cross is the grand hierophant, we might almost say like the garden spider in the centre of his web, were such a comparison becoming to the things of truth, glory and light. w sequence, interlacement, lingam, entanglement, union, em-brace, strife, antagonism, combination, equilibrium. the book of hermes 135 hieroglyph, man between vice and virtue. above him shines the sun of truth, and in this sun is love, bending his bow and threatening vice with his s

ROBERT KIRK WALKER BETWEEN WORLDS

ther on to the apple or fruit tree that stands in the centre of the underworld. it is the tree of transformation, as thomas is soon to discover. the fruit is usually the apple, or in some versions it is a tree of mixed fruits, as in the ancient irish legends. we now come to the true order of the giving and taking of fruits, which is well known to be corrupted in the orthodox christian variants of the garden myth. http//www.dreampower.com/kirk_wbw/pg_138.htm (9 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds thomas sees the fruit in its pure or unadapted state, as it grows at the heart of the underworld. he is comprehending the energies and the powers that hold creation together, and has traveled directly to this stage upon the magical horse, guided by his partner the queen

RUBY TABLET OF SET

into. part iii the answers to the third part of this test are to be written in statement form, and several questions require explanations of the answers given, hence simple words or phrases are unsatisfactory. while the answers need not be lengthy, they should be as complete as possible- reflecting your understanding (as well as knowledge) of the subject. 1. explain the promise of the serpent in the garden of eden. 2. what is a telesmic image; its purpose; its construction? 3. what is the significance of a magickal name and what are the guidelines for selecting one? 4. what is meant by the term "holy guardian angel" 5. explain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the

k flame attempting, with only partial success, to fan itself into a blaze. to give him his due meed of praise, he sincerely tried. it is indeed more difficult to be a sinner than a saint. there are many today who are fascinated by the dark side at the same time that they inveigh against it. this affords them a degree of titillation at a "safe" distance. even as they extol the virtues of safety in the garden, however, they are drawn by what may lie beyond its bounds. they venture near the border and then are frightened back into the refuge of dogma; yet the lure of the unknown- the potential for awareness and free will which is the true legacy of the prince of darkness- persists. caught between two realms, they cannot be true to either and thus betray both. they are described most accuratel

work his will was carving out for him. later in his life he would pen these words "the life i am living is certainly very easy and very comfortable, if ease and comfort are a mental state. i have all i need without the slightest care of having to keep any personal treasures. mine is a life full of joy in the midst of incessant work" it is a characteristic of the master of the temple that he tends the garden of initiates from the calm waters of binah, the sea of understanding and like other initiates works without a lust for results. he displayed his understanding of that clearly enough in a 1924 ce issue of young india by saying "i do not want to foresee the future. i am concerned with taking care of the present. god has given me no control over the moment following" what would his wording

ns of the day could have resulted in only one of two ends- either the national explosion which did come about or the worse fate of a mutual fading of both societies as one eventually died out leaving the other without the source of service and goods it had depended on. in such a soil conditions were right for a gardener to tend the flowers in need of care. gandhi was that one who arose to tend of the garden "mine" he said "is a life full of joy in the midst of incessant work" his mastery of mysticism was evident is a calm, self-aware way: he was, he said, fascinated by the law of love and described it as his philosopher's stone. he remarked in xvii a.h. that had he no sense of humor he would have committed suicide, a statement which displayed an understanding of the law of sorrow. his comp

nch onto the flower, and the flower cringes down to the ground in pain, drawing into itself. but the powder clings, and is absorbed. the flower eventually, tentatively, extends again, slowly, carefully, and then proudly stands tall. the stem is greener, healthier, thicker, stronger. the flower's color is more vibrant. i look around; i see the flowers. the vision ends. miscellaneous note: while in the garden, i saw no other gardeners, but their presence was felt. dream the dream came after a sleepless night and occurred while i was napping, somewhere between 9:30 and 11:00 am. it began with two characters: magus aquino and an unknown man. the magus was dressed in purple. the man with whom he conferred was dressed in a short, toga-like affair. the toga and the man both appeared to be roman

s the highest levels of the soul with knowledge untinged by corruptions from the outside world. as tempting as the purely contemplative life can be, it leaves the being incomplete without the testing procedures we use to try each alleged truth. working in such a laboratory is one of the methods the master of the temple uses in his principal business, itself defined by ipsissimus as the tending of the garden and the obtaining of a perfect understanding of the universe. the setian iv will read and understand this. contemplation is not solely the prerogative of the fourth degree, however. the first, second, and third degree setian initiate also indulges in mysticism, although to a less precise depth. readers who have not attained mastery need not despair; one works to do one's best, not to re

ing from the depths of the earth in the process. the man-like crystalline figures are hurled from the heights of supposed safety by the fire's power to be dashed to pieces on the troubled ground below [there is hope for them in atu xvii] the tower is also a definits phallic symbol and shown in atu xvi post the moment of climax, already discharging its fertile and creative elements to take root in the garden of the magistri. the all-seeing eye in the card's top center does not strike me as very relevant to today's magical trends. dclxvi saw it both as the eye of horus and the eye of shiva and goes on in the book of thoth to relate the indian doctrine of shiva the destroyer. such teachings could have an actual relevance only during the aeon of harwer, if even then. little about it suggests i

or wanting to put my work always off until the next day. but i retorted that i always achieve. i acknowledge and delight in my vices, for they are a part of me and often my greatest pleasures. the twenty-ninth aethyr- rii friday 27th november xxvii aes, 9:31 p.m. i arrived in a bright, luxurious region of palatial grandeur, where kindly, dignified old men debated philosophy and took their ease in the garden, the heaven of religion. wandering into my own private paradise, i saw beautiful, naked youths reclining, one of them running to me, embracing and kissing me. the realm of daydream and fantasy, wish fulfillment. accepting this region, i passed on. i strode across bare, bleak, barren rocks, windswept and utterly devoid of growth. grey, weary old men sat still and desolate on chairs of co

; he simply does so. this, on an order-oriented level, is what the master of the order does: he grasps the direction of the order and acts in accord with its aims and goals to enhance them. he also intensifies first the environment of the order, and next (and thereby) that of the temple of set. the ipsissimus aleister crowley wrote his famous description of a master of the temple as one who tends the garden of initiates. the similarity here is one of the automatic actions of the master of the order: he offers advice, comments, and acts in concert with the grand master's guidance and understanding of the order in the current of the aeon. he also does this to a certain degree without straining his magical and intellectual abilities. insofar as the o.l. proper goes, the master of the order ha

SALMANRUSHDIE THESATANICVERSES

mitator, colonizer against colonized, had perforce to remain unresolved) in his thirteenth year he was old enough to play on the rocks at scandal point without having to be watched over by his ayah, kasturba. and one day (it was so, it was not so, he strolled out of the house, that ample, crumbling, salt-caked building in the parsi style, all columns and shutters and little balconies, and through the garden that was his father's pride and joy and which in a certain evening light could give the impression of being infinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius seve

ased him in front of his father "about everything he has such big-big criticisms, the fans are fixed too. loosely to the roof and will fall to slice our heads off in our sleep, he says, and the food is too fattening, why we don't cook some things without frying, he wants to know, the top-floor balconies are unsafe and the paint is peeled, why can't we take pride in our surroundings, isn't it, and the garden is overgrown, we are just junglee people, he thinks so, and look how coarse our movies are, now he doesn't enjoy, and so much disease you can't even drink water from the tap, my god, he really got an education, husband, our little sallu, england--returned, and talking so fine and all" they were walking on the lawn in the evening, watching the sun dive into the sea, wandering in the shad

e, jackfruit, banyan, jacaranda, flame of the forest, plane. small chhooi-mooi touch-me-not plants grew at the foot of the tree of his own life, the walnut-tree that changez had planted with his own hands on the day of the coming of the son. father and son at the birth-tree were both awkward, unable to respond properly to nasreen's gentle fun. saladin had been seized by the melancholy notion that the garden had been a better place before he knew its names, that something had been lost which he would never be able to regain. and changez chamchawala found that he could no longer look his son in the eye, because the bitterness he saw came close to freezing his heart. when he spoke, turning roughly away from the eighteen-year-old walnut in which, at times during their long separations, he had

egular intervals, and in every letter he returned to the theme of demons and possession "a man untrue to himself becomes a two-legged lie, and such beasts are shaitan's best work" he wrote, and also, in more sentimental vein "i have your soul kept safe, my son, here in this walnut-tree. the devil has only your body. when you are free of him, return and claim your immortal spirit. it flourishes in the garden" the handwriting in these letters altered over the years, changing from the florid confidence that had made it instantly identifiable and becoming narrower, undecorated, purified. eventually the letters stopped, but saladin heard from other sources that his father's preoccupation with the supernatural had continued to deepen, until finally he had become a recluse, perhaps in order to es

velation that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and i saw some of the greatest signs of the lord" at this point, without any trace of hesitation or doubt, he recites two further verses "have you thought upon lat and uzza, and manat, the third, the other- after the first verse, hind gets to her feet; the grandee of jahilia is alr

anging up on him, whispering god knew what secrets; maybe they were chittcring and chattering about him! this zenana business seemed to have backfired; even that old jelly mrs. qureishi had been taken in by ayesha. quite a threesome, thought mirza saeed; when mumbo-jumbo gets in through your door, good sense leaves by the window. as for ayesha: when she encountered the mirza on the balcony, or in the garden as he wandered reading urdu love-poetry, she was invariably deferential and shy; but her good behaviour, coupled with the total absence of any spark of erotic interest, drove saeed further and further into the helplessness of his despair. so it was that when, one day, he spied ayesha entering his wife's quarters and heard, a few minutes later, his mother--in- law's voice rise in a melod

" she added in a more conspiratorial tone, though gibreel suspected that her intentions remained satirical "he hinted as much himself, fudging the answer to your oopar--neechay question like he did. this notion of separation of functions, light versus dark, evil versus good, may be straightforward enough in islam _o, children of adam, let not the devil seduce you, as he expelled your parents from the garden, pulling off from them their clothing that he might show them their shame- but go back a bit and you see that it's a pretty recent fabrication. amos, eighth century bc, asks 'shall there be evil in a city and the lord hath not done it' also jahweh, quoted by deutero-isaiah two hundred years later, remarks 'i form the light, and create darkness; i make peace and create evil; i the lord d

"poor fellows, you even threw them down first when you jumped" that set her off "don't you talk! to dare to talk! mister, i'll cook your goose! i'll fry your heart and eat it up on toast- and as to your snow white princess, she is of the opinion that a child is a mother's property only, because men may come and men may go but she goes on forever, isn't it? you're only the seed, excuse me, she is the garden. who asks a seed permission to plant? what do you know, damn fool bombay boy messing with the modern ideas of mames "and you" he came back strongly "did you, for example, ask their daddyji's permission before you threw his kiddies off the roof" she vanished in fury and yellow smoke, with an explosion that made him stagger and knocked the hat off his head (it lay upturned on the pavement

had the wrong markings and so went to incorrect recipient, was the dabbawalla to blame? if special effect- travelling mat, or such- didn't work, and you saw the blue outline shimmering at the edge of the flying fellow, how to blame the actor? bythesametoken, if his angeling was proving insufficient, whose fault, please, was this? his, personally, or some other personage- children were playing in the garden of his doubting, among the midge-clouds and rosebushes and despair. grandmother's footsteps, ghostbusters, tag. ellowen deeowen, london. the fall of angels, gibreel reflected, was not the same kettle as the tumble of woman and man. in the case of human persons, the issue had been morality. of the fruit of the tree of the knowledge of good and evil they shouldst not eat, and ate. woman f

om the gazals of faiz ahmed faiz to the best old film music, such as the defiant air sung by the dancer anarkali in the presence of the grand mughal akbar in the fifties classic _mughal-e-azam- in which she declares and exults in her impossible, forbidden love for the prince, salim-"pyaar kiya to darna kya- that is to say, more or less _why be afraid of love_ and gibreel, whom she had accosted in the garden of his doubt, felt the music attaching strings to his heart and leading him towards her, because what she asked was, just as she said, such a little thing, after all. he reached the river; and another bench, cast--iron camels supporting the wooden slats, beneath cleopatra's needle. sitting, he closed his eyes. rekha sang faiz _do not ask of me, my love _that love i once had for you _how

t didn't have a pub, and were living in a deconsecrated freekirk converted- the quasi-religious term sounded strange to chamcha- by an architect friend of allie's who had made a fortune out of such metamorphoses of the sacred into the profane. it struck saladin as a gloomy sort of place, for all its white walls, recessed spotlights and wall-to--wall shag--pile carpeting. there were gravestones in the garden. as a retreat for a man suffering from paranoid delusions of being the chief archangel of god, chamcha reflected, it wouldn't have been his own first choice. the freekirk was set a little apart from the dozen or so other stone--and--tile houses that made up the community: isolated even within this isolation. gibreel was standing at the door, a shadow against the illuminated hallway, whe

either hungry nor thirsty, he decided there was no point bothering to find food. for what? much better to rock in this chair, and not think, not think, not think. on the last night of his life he heard a noise like a giant crushing a forest beneath his feet, and smelled a stench like the giant's fart, and he realized that the tree was burning. he got out of his chair and staggered dizzily down to the garden to watch the fire, whose flames were consuming histories, memories, genealogies, purifying the earth, and coming towards him to set him free- because the wind was blowing the fire towards the grounds of the mansion, so soon enough, soon enough, it would be his turn. he saw the tree explode into a thousand fragments, and the trunk crack, like a heart; then he turned away and reeled towar

SATANGEL

ght otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered as benign and malign, and yet gains the favour of god. as kemu-el, he acts as mediator between the prayers of israel and the hierarchs of the seventh heaven. as chamuel, he wrestled with jacob and appeared to jesus in the garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with

th a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them are destroyed with their dwelling places, they wil

accompanied by loud noises. teaches geometry, mensuration and astronomy. turns men into birds. andromalius (goetia, 72nd spirit. earl commanding 36 legions, who appears as a man holding a large serpent. retrieves stolen good, punishes miscreants, finds out all underhand dealings, and locates hidden treasure. aniquiel one of the nine great dukes of hell, specifically named as being the serpent in the garden. ariton (goetia. demon king of water, and the west. ashmedai, asmodaios, asmodeus, asmoday (goetia, 32nd spirit, latin asmodeus, talmudic asmeddai, meaning being of judgement. ex- cherubim, more of a philosopher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, t

led due to his enthusiasm for the moon, gracefully retiring before he could be thrown out. taught the canaanite priestesses the tides and courses of the moon and its relevance to sorcery. satan (hebrew, adversary. originally a seraphim with twelve wings. of whom the book of henoch tells of his rebellion and expulsion by god, hurled by the angel michael into the abyss. identified as the serpent in the garden of eden, as prosecutor before the heavenly court (zechariah 3:1, job 1:6, 2:7, seducer and tempter (1 chronicles 21:1, the embodiment of evil (mark 4:15. sedim (hebrew, possibly from mesopotamian sedu. devils to whom the apostate israelites made sacrifice (deuteronomy 32:7, psalm 106:36. seere (goetia, 70th spirit. a prince commanding 26 legions. appears in the east as a beautiful man o

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ight offerings to the tirthankara. olo du` mare: the name of the supreme god in santer a. om: often spelled aum; the sacred syllable and symbol of jainism (and hinduism, used for purposes of meditation. oral torah: interpretations of the torah and ways to apply their laws. orders: religious communities. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. orishas: name given to the lesser gods of santer a. orthodox: the name of one of the sects of judaism, generally referring to traditional jews who are conservative in their outlook. oshogatsu: the shinto new year. ostara: neo-pagan holiday held at the time of the spring equinox. pagan: pre-christian or non-christian;

ded the ottoman government, which controlled baghdad and much of what is now turkey, to banish the holy man from baghdad, where he had attracted so many followers. in 1863, before his exile from baghdad, baha u lla h told a small group of followers about his visitation eleven years earlier, announcing for the first time that he was the long-awaited messenger of god. this declaration took place in the garden of ridvan, near baghdad, and was later celebrated in one of baha s main holy days, the festival of ridvan. there are more than seven million followers of baha around the world. the religion s largest growth in the twenty-first century is in africa and asia. reproduced by permission of thomson gale. bah' faith more than 1.5 million adherents between 140,000 and 500,000 adherents slight p

roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. sacrament: a sacred rite, or ceremony. saint: in christianity, someone who is judged to be particularly holy and worthy. salvation: the deliverance of human beings from sin through jesus christ s death on the

ided in 325, jesus was of the same substance as god the father. the doctrine of atonement speaks of reconciliation between god and humankind, a settlement ending the separation between god and humans. this separation was caused, according to some interpretations, by original sin (the doctrine of original sin says that sin, or disobedience to god, began when adam and eve ate the forbidden fruit in the garden of eden) this original sin had to be paid for, and it was the suffering and death of jesus on the cross that redeemed humanity. others see this separation in a more psychological (dealing with the human mind) manner. for example, the word sin has roots that are similar to the word sunder, meaning to split or to divide. in this interpretation original sin represents the sense of alienati

t olympus, there are fourteen gods listed next. hades did not live on olympus, although most myths about him associate him with the olympian gods, and dionysius was a later addition to the pantheon: plotinus s idea of emanation, his belief that people wanted to return to the divine mind, can be seen in the christian story of the fall, when adam and eve were tempted into sin and were forced out of the garden of eden. public domain. 220 world religions: almanac greco-roman religion and philosophy zeus was a sky god, but he also represented order. he maintained order in the universe and in the home, protected strangers who arrived asking for hospitality, punished people who broke their sworn word, and served as god of intellectual thought. zeus s wife hera was the goddess of marriage, childbi

government. they convinced the ottoman government, which controlled baghdad, to banish baha u lla h from the city. in 1863, just before he was exiled to the city of constantinople (modern-day istanbul, turkey, baha u lla h finally told a small group of followers about his visitation in prison eleven years earlier, announcing for the first time that he was the messenger of god. this took place in the garden of ridvan near baghdad, between april 21 and may 2. these dates later became an important baha holy celebration, the twelve-day festival of ridvan. splits from babis to form the baha faith baha u lla h, his family, and a small group of followers moved from baghdad to constantinople and then on to adrianople (modern-day edirne, turkey. in 1866 baha u lla h publicly declared that he was t

gospels, as are the events of the life of her son, jesus. mary is believed to have been born around 22 bce, and the year of her death is unknown. tradition holds that she was the child of saint joachim and saint anne and that she was conceived without original sin (original sin refers to the sin of adam and eve, who disobeyed god s order and ate from the tree of the knowledge of good and evil in the garden of eden; it is the notion that all humans are born sinners) mary s birth without this original sin is called the immaculate conception. because of her own immaculate conception, mary was able to give birth to a pure son of god, without sin, while also remaining a virgin. she is often referred to as the virgin mary or the blessed virgin. as a young woman mary was engaged to joseph, a car

religious scholars. these activities and disagreements further angered the priests, who then sought to eliminate jesus. on thursday night of passover week, jesus and his disciples had a final meal together, the reenactment of which would become one of the main sacraments, or religious rituals, of christianity: holy communion, also known as mass or the eucharist. following the meal, jesus went to the garden of gethsemane to pray. jesus s disciple, judas iscariot, betrayed jesus by leaking his whereabouts to his enemies. it was at gethsemane that jesus was arrested and taken to trial for blasphemy, or words and action that show irreverence to god. jesus was sentenced to death and taken to the roman authorities to have the sentence carried out. the roman governor of judea, pontius pilate, at

. maas, a. j. chronology of the life of jesus christ. new advent. http/ www.newadvent.org/cathen/08377a.htm (accessed on june 2, 2006. world religions: biographies 193 jesus christ this page intentionally left blank khadijah born: c. 555 mecca, arabia died: 619 mecca, arabia arabian religious leader and whoever does good deeds whether male or female and he (or she) is a believer these shall enter the garden, and they shall not be dealt with a jot unjustly. the holy qur an, 4:124 khadijah was the first wife of muhammad (c. 570 632; see entry, the founder of the islamic faith. she was his first convert to the new religion, and she helped him spread its teachings by using her wealth and influence. khadijah was forty when she took muhammad as her husband. at the time he was employed by the int

fs that christ suffered and died to atone for humanity s sins and that people could achieve spiritual salvation through faith in christ. indeed, paul was one of the first new testament writers to comment on the nature of world religions: biographies 307 saint paul original sin, the concept that all of humanity is born in a state of sin due to the disobedience of adam and eve, the first humans, in the garden of eden. he stated that people could achieve salvation in heaven only by overcoming their basic sinfulness through faith in christ. paul was a principal figure in the debate over jewish law and the extent to which followers of christ were obligated to obey it. while paul himself followed some elements of jewish law, he argued that salvation was to be achieved through faith in christ, no

creation story at the center of which is the creator-god marduk. in this epic, humans are depicted as slaves of the gods. at one point marduk says, let me create a primeval man./the work of the gods shall be imposed (on him, and so they shall be at leisure. other mesopotamian epics and poems speaks of events similar to those in the judeo-christian bible, including the temptation by the serpent in the garden of eden. consider the following. explain how weather, climate, and geography could influence and shape the view of the world held by ancient peoples. compare the account of the flood in tablet xi of the gilgamesh epic with a flood story from another culture or religious tradition, focusing on similarities and differences. an example is the flood survived by noah and his family in the bi

SEPHER HA BAHIR

with its tail is in place of the heh. 29. what is the letter vav? he said: there is an upper heh and a lower heh. 30. they said to him: but what is vav? he said: the world was sealed with six directions. they said: is not vav a single letter? he replied: it is written (psalm 104:2 "he wraps himself in light as a garment [he spreads out the heavens like a curtain" 31. rabbi amorai asked: where is the garden of eden? he replied: it is on earth. 32. rabbi ishmael expounded to rabbi akiba: what is the meaning of the verse (genesis 1:1"[in the beginning god created (et) the heaven and (et) the earth [why is the word et added in both places] if the word et (an untranslated preposition that connects a transitive verb to its predicate noun) were absent, we would think that "heaven" and "earth" we

he heaven and the earth created" taking all three nouns as subjects of the sentence] he replied: by the divine service! you may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. but [in the case of "heaven] the word et comes to include the sun, moon, stars and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he

watchmen [as his assistants to watch] over them. he said, if i remain alone on these paths, it is impossible for me, a single watchman, to maintain them all. besides that, people may say that i am the king. the watchman therefore placed his assistants over all the paths. these are the 32 paths. 93. what is the reason for the blue? the watchman said, perhaps those assistant watchmen will say that the garden belongs to us. he therefore gave them a sign, and told them, see this. it is the sign of the king, indicating that the garden belongs to him. he is the one who made these paths, and they are not mine. this is his deal. what is this like? a king and his daughter had slaves, and they wanted to travel abroad. but [the slaves] were afraid, being in terror of the king. he therefore gave them

lev it has a heart. the heart is also given over to it. and what is this heart? it is the 32 hidden paths of wisdom that are hidden in it. in each of their paths there is also a form watching over it. it is thus written (genesis 3:24, to watch the way of the tree of life. 99. what are these forms? they are that regarding which it is written (genesis 3:24, and he placed the cherubim to the east of the garden of eden, and the flame of a sword revolving, to guard the way of the tree of life. what is the meaning of, he placed to the east (kedem) of the garden of eden? he placed it in those paths that preceded (kadmu) the place that was called the garden of eden. it was also before the cherubim, as it is written, the cherubim. it was furthermore before the flame, as it is written, the flame of

m the side of light, for she illuminates the world through heer deeds. they asked her, from where are you? she replied, from my place. they said, if so, the people of your place are great. may you be blessed, and may you place be blessed. 133. is this glory of god then not one of his hosts? is it not inferior? why then do they bless it? but what is this like? a man had a beautiful garden. outside the garden but close to it, he had a nice section of field. on this section, he planted a beautiful flower garden. the first thing that he would water would be his garden. the water would spread over the entire garden. it would not reach the section of field however, since it was not attached, even though it was all one. he therefore opened a place for it and watered it separately. the bahir 34 13

1:26, and let him rule over the fish of the sea and the flying things of heaven [samael] said, how can we cause him to sin and be exiled from before god? he descended with all his host, and sought a suitable companion on earth. he finally found the serpent, which looked like a camel, and he rode on it. he then went to the woman and said to her (genesis 3:1, did god also say, from all the trees of the garden [you shall not eat [he said, i know that he did not forbid all the trees] but i will seek more i will add in order that she should subtract. she replied, he did not stop us from anything besides (genesis 3:2) the fruit of the tree that is in the middle of the garden. god said, do not eat from it and do not touch it, lest you die. she added two things. she said, from the fruit of the tre

at [he said, i know that he did not forbid all the trees] but i will seek more i will add in order that she should subtract. she replied, he did not stop us from anything besides (genesis 3:2) the fruit of the tree that is in the middle of the garden. god said, do not eat from it and do not touch it, lest you die. she added two things. she said, from the fruit of the tree that is in the middle of the garden, while [god] had only said (genesis 2:17, from the tree of knowledge. she also said, do not touch it lest you die [while god had only spoken of eating it. what did samael do? he went and touched the tree. the tree cried out and said, wicked one, do not touch me! it is thus written (psalm 36:12, let not a foot of pride overtake me, and let not the hand of the wicked move me. there have t

ge. he said, what is this that you have given me to eat? just as my teeth were set on edge, so will the teeth of all [future] generations be set on edge [god then] sat down in true judgement, as it is written (psalm 9:5 [you have upheld my cause, you have sat on the throne as a] righteous judge. he called to adam and said why do you flee from me [adam] replied (genesis 3:10, i heard your voice in the garden and my bones trembled. i was afraid because i was naked, and i hid. i was naked of works, i was naked of commandments, and i was naked of deeds. it is therefore written because i was naked, and i hid. what was adam s garment? it was a skin of fingernail. as soon as he ate from the fruit of the tree, this skin of fingernail was removed from him, and he saw himself naked. it is thus writt

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

never be concerned about his or her purpose in life. hear it again: once an adept has built his or her strong foundation and adequately provided for their own, they may then make investments and deposits to the bank of man in such a manner as to become a positive influence upon society as a whole. in other words, when a person comes to your door and asks for food, let them chop some wood or water the garden while you fix their lunch. if the person does not know how to chop wood, then take a few moments and teach them. they will then have a trade, for they can go into the forest, cut wood and sell it. the result is that you have made an investment in a person, and they now have the ability to start building their own foundation. children of the black rose, scroll #6 [scroll#1
SIFRA DETZNIYUTHA

132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 waters perfect and waters of not, perfect; compassion perfect and compassion of not, perfect. 139 and said the lord hvhy: my spirit will contend not with adam of forever, seeing that he (avh) is flesh.140 and said the lord hvhy when vested in the small one, from here he spoke in the name of the speaker, for the ancient conceal

on its own is one hundred. and if two letters are put, twice reckoned and his days shall be a hundred and twenty years. yod y, on its own, when manifest in the small one, extends into 10,000 years. thus it is written and you have placed upon me your hand.141 the giants were in the earth.142 this is that which is written: and from there it was parted and became four heads.143 from the place whence the garden was parted, it is called the giants, as it is written: and from there it was parted. they were in the earth in those days. but not afterwards. when yehoshua came. and the sons of elohim were hidden,144 when solomon came, and the daughters of adam were contained.145 thus it is written: and the delights of reading tvlnit (not reading tonlym ,ylnit. 17 the sons of adam that were cast out

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

as if struck. i saw him tremble; he sank on the bench. and then "yes, then" said cetoxa "to my infinite surprise, our gentleman, thus disarmed by a look from zanoni, turned his whole anger upon me, the but perhaps you do not know, gentlemen, that i have some repute with my weapon "the best swordsman in italy" said belgioso "before i could guess why or wherefore" resumed cetoxa "i found myself in the garden behind the house, with ughelli (that was the sicilian's name) facing me, and five or six gentlemen, the witnesses of the duel about to take place, around. zanoni beckoned me aside 'this man will fall' said he 'when he is on the ground, go to him, and ask whether he will be buried by the side of his father in the church of san gennaro 'do you then know his family' i asked with great surp

he eternal, starlike, and passionless serene, shrinkest thou back to the mists of the dark sarcophagus? how long, too austerely taught that companionship with the things that die brings with it but sorrow in its sweetness, hast thou dwelt contented with thy majestic solitude" as he thus murmured, one of the earliest birds that salute the dawn broke into sudden song from amidst the orange-trees in the garden below his casement; and as suddenly, song answered song; the mate, awakened at the note, gave back its happy answer to the bird. he listened; and not the soul he had questioned, but the heart replied. he rose, and with restless strides paced the narrow floor "away from this world" he exclaimed at length, with an impatient tone "can no time loosen its fatal ties? as the attraction that h

ght. it was then that zanoni rose "well, gentlemen" said he "we have not yet wearied our host, i hope; and his garden offers a new temptation to protract our stay. have you no musicians among your train, prince, that might regale our ears while we inhale the fragrance of your orangetrees "an excellent thought" said the prince "mascari, see to the music" the party rose simultaneously to adjourn to the garden; and then, for the first time, the effect of the wine they had drunk seemed to make itself felt. with flushed cheeks and unsteady steps they came into the open air, which tended yet more to stimulate that glowing fever of the grape. as if to make up for the silence with which the guests had hitherto listened to zanoni, every tongue was now loosened, every man talked, no man listened. th

slate the short account he drew up, and which was kindly submitted to me some few years ago by my accomplished and lively friend, il cavaliere di b "i never remember" writes the duc "to have felt my spirits so excited as on that evening; we were like so many boys released from school, jostling each other as we reeled or ran down the flight of seven or eight stairs that led from the colonnade into the garden, some laughing, some whooping, some scolding, some babbling. the wine had brought out, as it were, each man's inmost character. some were loud and quarrelsome, others sentimental and whining; some, whom we had hitherto thought dull, most mirthful; some, whom we had ever regarded as discreet and taciturn, most garrulous and uproarious. i remember that in the midst of our clamorous gayety

mulous delight. and thus ever shall it be with those who have once, detaching themselves utterly from life, received the visit of the angel faith. solitude and space retain the splendour, and it settles like a halo round their graves. chapter 7.xiv. dann zur blumenflor der sterne aufgeschauet liebewarm, fass' ihn freundlich arm in arm trag' ihn in die blaue ferne. uhland "an den tod" then towards the garden of the star lift up thine aspect warm with love, and, friendlike link'd through space afar, mount with him, arm in arm, above. uhland "poem to death" he stood upon the lofty balcony that overlooked the quiet city. though afar, the fiercest passions of men were at work on the web of strife and doom, all that gave itself to his view was calm and still in the rays of the summer moon, for h

SIR WALLIS BUDGE EGYPTIAN MAGIC

ze thou him" then, turning to the steward, he gave the wax crocodile to him and said "when the man, according to his daily wont, cometh down to wash in the water thou shalt cast the crocodile in after him; and the steward having taken the wax crocodile from his master went his way. and again the wife of aba-aner ordered the steward who had charge of the estate to make ready the house which was in the garden "for" she said "behold, i am coming to pass some time therein" so the house was made ready and provided with all good things, and she came with the man and passed some time with him there. now when the evening was come the man went down to the water to wash according to his daily wont, and the steward went down after him and threw into the water the wax crocodile, which straightway turn

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

here is a secret, invisible, arcane or hidden "inner circle" which works behind the scenes and tells these major players what to do. this higher level of the illuminati elite have historically thought of themselves as 30 codex magica the builders. there is even a classic masonic textbook by this very title. the builders believe that jehovah god did adam and eve a disservice by driving them out of the garden. they rankle at the fact that nimrod, the king of babylon, was confounded in building the tower of babel, and they are seized with rage over the destruction of their temple in jerusalem. indeed, the builders are angered that every time they have sought to bring the world together as one, they have been thwarted by god. all of their chosen disciples, the caesars, charlemagne, napoleon, h

es a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declaring himself to be the great i am that i am, thus identifying himself with satan's promise in the garden "ye shall be as gods" hidden hand of the men of jahbuhlun 57 jewish spiritual powers.7 actually, this trinity of the jews is in competition with the true godhead of the bible: father, son, and holy spirit "i am that i am" the mason proclaims equally blasphemous is that in the lecture on the seventh, or royal arch degree, of the york rite, the mason initiated is asked the question "are y

lled him "the source and fountain of all the pagan gods" is the masonic doubleheaded eagle symbolic of his predecessor, janus? thirteen the riddle of the great seal of the united states, and the all-seeing eye of the illuminati's serpent of wisdom and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world -revelation 12:9 the great serpent of the garden of eden and the lord god are identical. helena blavatsky the secret doctrine w h a t is the true meaning of the curious, arcane symbols found in the great seal of the united states? who designed this fantastic twosided device, and why is it so prominently featured as art and decor on our most common item of currency the u.s. one dollar bill? answering the riddle the symbols on the great

t famous book, the secret doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to what secret is she referring? listen, as blavatsky flatly states the core doctrine of the mysteries, of occultism, of illuminism: the great serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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 establishing in hebrew tradition the recognition that a living person is a composite entity made up of flesh and nephesh, the spiritual essence. the body is the sheath of the soul, states the talmud, sanhedrin 108a. the ear

heologians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized as contrary to orthodox belief, gilgul became a part of the kabbalah, the compilation of mystical works collected in thirteenth-century spain. transmigr

13, 1917, mary issued a number of prophecies, many of which are said to be held secret by the vatican. beauraling, belgium: between november 29, 1932, and january 3, 1933, five children at a convent school experienced a remarkable 33 encounters with mother mary in the school garden. banneaux, belgium: mother mary appeared to an 11-year-old girl eight times between january 15 and march 2, 1933, in the garden of her parents humble cottage. in addition to the above listed vaticanrecognized meetings with mother mary, there are a number of other encounters with her that have been highly publicized and may even be better known than many of those on the approved roster. village of knock, county mayo, ireland: in 1879, in the midst of terrible famine, devout villagers gathered in their church to a

n from the highly prejudiced writings of such church fathers as irenaeus, hippolytus, and epiphanius, who condemned the gnostics as heretics and devil-worshippers. the library that was found in upper egypt consists 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 278 mystery religions and cults simon magus: the earliest known gnostic. magnus construed that the garden of eden, the exodus from egypt, and the red sea crossings were symbols. marcion (85 160 c.e: organizer of gnostic congregations. these eastern mediterranean congregations lasted into the third century c.e. christian leaders from rome excommunicated marcion for writing a book called antitheses. he believed the death of christ was a hallucination, because jesus did not have a physical bod

od above and beyond the god that created the cosmos. the most high god takes no part in the affairs of the world; thus satanists believe their faith to be the only true religion, insofar as revealed religion to mortals can be understood. satanism, according to certain of its exponents, is the oldest of all world religions, and it is the only one that by doctrine lays claim to having its origin in the garden of eden. adam s firstborn son, cain, is thought to have celebrated the first satanic mass, and today, any lone satanist can celebrate a valid mass if the occasion arises. in the case of established covens, an ordained priest performs the office of the liturgy. satanism, they maintain, is also the oldest form of worship according to discoveries made by archaeologists, who have discovered

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

voyant answered by saying that she could not knock at the door until she had entered the gate. mrs. de morgan was puzzled at this, and it was only upon mr. de morgan s return that the mystery was explained. having never been to this particular friend s house, mrs. de morgan was not aware of the fact that the house stood in a garden and that the front door was reached only after one had entered at the garden gate. but the hypnotist bade her subject to simulate entering the house and continue in her pursuit of mr. de morgan. the girl said that she was inside the house and could hear voices upstairs. she walked up the stairs and gave a detailed description of the people assembled, the furniture, objects, pictures in the room, and the colors of the drapes and curtains. de morgan, admittedly aw

possessor of the evil eye will overlook them. any compliment that may be directed at a woman s child will quickly prompt the exclamation, mashallah (by the grace of god) from the wary mother. four-leaf clover the superstition that the finding of a four-leaf clover can bring good luck is so old that its origin is lost in antiquity. one of the oldest legends has it that eve, upon being ejected from the garden of eden, took a four-leaf clover with her. because the clover was a bit of green from paradise, its presence in one s own garden came to be looked upon as an omen of good luck. according to some traditions, a young woman seeking a husband should go in search of a four-leaf clover. if she is fortunate enough to find one, she is to eat it. the first unmarried man she encounters after eati

pment occurred in sumer 6,000 years ago when cuneiform writing was developed to record a dramatic starburst. literally overnight in evolutionary terms, the sumerians gave the world the first love song, the first school system, the first directory of pharmaceutical concoctions, a law code, and the first parliament. the roots of the judeo-christian religious beliefs grew from the tree of knowledge, the garden of eden, which tradition places in that same area. the origins of western culture were nursed in sumer, and it has come to be acknowledged as the cradle of civilization all because of a starburst. astronomers recognize that the nearest and brightest supernova that has ever been witnessed by humankind was vela x, now a faintly flashing pulsar about 1,300 light-years from our solar system

THE GOD OF THE WITCHES

han in god, and that he gained nothing bylooking to god, whereas his familiar always brought him something".the method of divination varied according to the animal used and according to the type of question asked.agnes sampson, executed 1590,[54] was accustomed to divine by a dog, when she was called in to see a sickperson. when she was summoned to the bedside of a lady of high rank she went into the garden with thelady's daughters, and there she called "elva" a large black dog appeared and she took the omens by itsappearance and behaviour. it seems to have been a peculiarly savage animal and frightened the ladies byrushing at them and barking, and sampson's prognostication was that the patient would die. this is the onlydetailed account of obtaining omens by animals as to the outcome of a

THE KEY TO THE MYSTERIES

, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. the mystery of the necessary and successive reactions of the two principles on each other is

THE MIDDLE PILLAR

that people have been crossing themselves, in one form or another, since the beginning of civilization. 3. the more common name for this sephrah is chesed, whch means "mercy" its other title, gedulah, means "glory" or "greatness" 4. the serpent is often a symbol of wisdom. on the qabalistic tree of life, the serpent of wisdom represents the paths that connect the various sephroth. in the story of the garden of eden, the serpent suggested that adam and eve eat fruit from the tree of knowledge. this means that they became sentient t m- ing beings who were set apart from "the unconsciousness of nature" 5. a tingling sensation can also sometimes be felt in the face. the qabalistic cross and the pentagram ritual 65 6. scientists are now becoming aware of what magicians have known for centuries

ss called introjection- the incorporation of the characteristics of a person or an object into one's own psyche which occurs unconsciously. 34. the descent of the neshamah into the individual's field of awareness occurs through the "holy union" of the "king" and the "queenn-the higher and lower self symbolized by tiphareth and malkuth. 35. certain golden dawn t e a h g s, such as the symbolism of the garden of eden before and after the fall, are specifically designed to aid in the integration of the shadow by using myth and metaphor which can be understood on many levels. see our book self-lnitiation into the golden dawn tradition, 367-371 and 554-556. 36. assagioli, psychosynthesis, 39. chapter seven the art of relaxation i n the foreword to the second edition of the middle pillar, regard

THE MOTHMAN PROPHECIES

das, the rest of the country was being engulfed in wingless flying objects. a great wave began that halloween and continued through november. on november 22 a family from wildwood crest, new jersey, near the tip of thinly populated cape may, crossed the thin line that separates our reality from something else. at 7:45 p.m. the edward christiansen family, seven people, were driving southward along the garden state parkway, just north of mayville, when a bright red, green, and white object plummeted from the sky and disappeared directly in front of them. they thought an airplane had crashed until they were parallel to burleigh, new jersey. then they saw a large glowing sphere just above the treetops a few miles to the front and right. thinking it was a fire from the crashed plane, they pulle

THE PATH OF KABBALAH

ation is of no importance; it can be good or bad, uplifting or depressing. one cannot obtain the correct desires, under the direct instruction of the creator, without being in egypt. our initial desires are very small, and even if we stretch them to the limit they can only bring us as far as beit-el, meaning practice the ordinary torah and feel as one who has already entered the house of god, and the garden of eden and the next world is ready for him. but in fact, this is not the case! the torah should bring one first to the recognition of evil, to 243 of 273 the feeling that he is a complete egoist, and that all his desires are completely opposite to spirituality. if he experiences that state, if he understands and internalizes it, not only because that is what the books say, then he acce

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

ideous to the gaze as the face of the prophet of khorassan. he has seized the social harlot and hurled her from her throne; has forced open her jaws, and administered a sharp emetic, a mental purgative, a rouser! let us hope it will clean her out, and do her good. iv the chapter known as the mother in which chapter it is related how our lady was brought to bed of a rose; and how she planted it in the garden of her heart, and how it grew and flourished in divers fashions. and how sometimes it appears as white, and at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of t

sing his wits, grew a mental tail, and swung in the deep inane, devising the ideal of discomfort, wherein all pleasures should be considered as evil, and all pains as exceedingly good; chewing aloes he swore they were as melligenous as the sugar cane, called black white, white black, and this fair world the abode of his satanic majesty; beat his wife, swore at the fkids, f and kicked the cat over the garden wall. not being able to walk on his head, with his feet in the air, he, however, did and continues to do his best to carry what remains of his fungoid organ of thought as low as he possibly can, his desires in his stomach, and his thoughts in the vicinity of his prostate gland. there was a time when man did not know how to cook his dinner; we sincerely hope there will be a time when he

her youngest little brother or sister, whom she will kiss and pinch in the true fashion of the human; and when scarcely in her teens will commence those necessary and attractive adornments to enable her shortly to have a real little doll of her own. the little boy will forsake his brave little man in tin, in order to watch the soldiers in the park, or turn the coal cellar into a robber fs den, or the garden seat into a pirate fs bark, poetically he is realizing the grim struggle which lies before him; both doubt their toys, and eagerly peer into the dark corridor of life, which, alas, is so often but a blue beard fs chamber of despair. so with religions and philosophies, in doubt they arise, with doubt they thrive, and by doubt they are urged on; hope, like a will-o f-the-wisp, dances befo

THE HOLY BIBLE KING JAMES VERSION

ound. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the seco

e is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for

se she was taken out of man. 2:24 therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 2:25 and they were both naked, the man and his wife, and were not ashamed. 3:1 now the serpent was more subtil than any beast of the field which the lord god had made. and he said unto the woman, yea, hath god said, ye shall not eat of every tree of the garden? 3:2 and the woman said unto the serpent, we may eat of the fruit of the trees of the garden: 3:3 but of the fruit of the tree which [is] in the midst of the garden, god hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be

od for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam and his wife hid themselves from the presence of the lord god amongst the trees of the garden. 3:9 and the lord god called unto adam, and said unto him, where [art] thou? 3:10 and he said, i heard thy voice in the garden, and i was afraid, because i [was] naked; and i hid myself. 3:11 and he said, who told thee that thou [wast] naked? hast thou eaten of

alled his wife s name eve; because she was the mother of all living. 3:21 unto adam also and to his wife did the lord god make coats of skins, and clothed them. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam knew eve his wife; and she conceived, and bare cain, and said, i have gotten a man from the lord. 4:2 and she again bare his brother abel. and abel was a

for we [be] brethren. 13:9 [is] not the whole land before thee? separate thyself, i pray thee, from me: if [thou wilt take] the left hand, then i will go to the right; or if [thou depart] to the right hand, then i will go to the left. 13:10 and lot lifted up his eyes, and beheld all the plain of jordan, that it [was] well watered every where, before the lord destroyed sodom and gomorrah [even] as the garden of the lord, like the land of egypt, as thou comest unto zoar. 13:11 then lot chose him all the plain of jordan; and lot journeyed east: and they separated themselves the one from the other. 13:12 abram dwelled in the land of canaan, and lot dwelled in the cities of the plain, and pitched [his] tent toward sodom. 13:13 but the men of sodom [were] wicked and sinners before the lord excee

d thou rode together after ahab his father, the lord laid this burden upon him; 9:26 surely i have seen yesterday the blood of naboth, and the blood of his sons, saith the lord; and i will requite thee in this plat, saith the lord. now therefore take [and] cast him into the plat [of ground] according to the word of the lord. 9:27 but when ahaziah the king of judah saw [this] he fled by the way of the garden house. and jehu followed page 221 2 kings after him, and said, smite him also in the chariot [and they did so] at the going up to gur, which [is] by ibleam. and he fled to megiddo, and died there. 9:28 and his servants carried him in a chariot to jerusalem, and buried him in his sepulchre with his fathers in the city of david. 9:29 and in the eleventh year of joram the son of ahab began

d very much, till he had filled jerusalem from one end to another; beside his sin wherewith he made judah to sin, in doing [that which was] evil in the sight of the lord. 21:17 now the rest of the acts of manasseh, and all that he did, and his sin that he sinned [are] they not written in the book of the chronicles of the kings of judah? 21:18 and manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of uzza: and amon his son reigned in his stead. 21:19 amon [was] twenty and two years old when he began to reign, and he reigned two years in jerusalem. and his mother s name [was] meshullemeth, the daughter of haruz of jotbah. 21:20 and he did [that which was] evil in the sight of the lord, as his father manasseh did. 21:21 and he walked in all the way t

servants of amon conspired against him, and slew the king in his own house. 21:24 and the people of the land slew all them that had conspired against king amon; and the people of the land made josiah his son king in his stead. 21:25 now the rest of the acts of amon which he did [are] they not written in the book of the chronicles of the kings of judah? 21:26 and he was buried in his sepulchre in the garden of uzza: and josiah his son reigned in his stead. 22:1 josiah [was] eight years old when he began to reign, and he reigned thirty and one years in jerusalem. and his mother s name [was] jedidah, the daughter of adaiah of boscath. 22:2 and he did [that which was] right in the sight of the lord, and walked in all the way of david his father, and turned not aside to the right hand or to th

of persia and media, the nobles and princes of the provinces [being] before him: 1:4 when he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days [even] an hundred and fourscore days. 1:5 and when these days were expired, the king made a feast unto all the people that were present in shushan the palace, both unto great and small, seven days, in the court of the garden of the king s palace; 1:6 [where were] white, green, and blue [hangings] fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds [were of] gold and silver, upon a pavement of red, and blue, and white, and black, marble. 1:7 and they gave [them] drink in vessels of gold (the vessels being diverse one from another) and royal wine in abundance, accordin

gins without number. 6:9 my dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. the daughters saw her, and blessed her [yea] the queens and the concubines, and they praised her. 6:10 who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun [and] terrible as [an army] with banners? 6:11 i went down into the garden of nuts to see the fruits of the valley [and] to see whether the vine flourished [and] the pomegranates budded. 6:12 or ever i was aware, my soul made me [like] the chariots of amminadib. 6:13 return, return, o shulamite; return, return, that we may look upon thee. what will ye see in the shulamite? as it were the company of two armies. 7:1 how beautiful are thy feet with shoes, o princ

er righteousness, ye that seek the lord: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged. 51:2 look unto abraham your father, and unto sarah [that] bare you: for i called him alone, and blessed him, and increased him. 51:3 for the lord shall comfort zion: he will comfort all her waste places; and he will make her wilderness like eden, and her desert like the garden of the lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. 51:4 hearken unto me, my people; and give ear unto me, o my nation: for a law shall proceed from me, and i will make my judgment to rest for a light of the people. 51:5 my righteousness [is] near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and

TYSON DONALD NEW MILLENNIUM MAGIC

n was that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, b

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 experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the l

doxically isolat- ed from its highest expression. the absolute can only be viewed indirectly by the effect it has on other created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel

TYSON DONALD SOUL FLIGHT

tall sunflowers. their heavy flower heads droop and nod in the warmth of a noontime summer sun. bees and other insects move lazily from flower to flower. you hear childish laughter, and turn to see a naked boy galloping wildly toward you on a gray pony, waving a red banner in his hand. he rides bareback but seems in no danger of tumbling off as he flashes past you and continues along the wall of the garden. you perceive an open gateway through which the child has disappeared. faintly, you hear his laughter from within the garden, and you approach the gateway and enter beneath its stone arch. inside are many flowers, plants, and trees, with sandy pathways winding between them. in the center of the garden is a hedge maze, and the plants that form its walls are covered with red and yellow fl

down to peck at the seeds in the heads of the sunflowers. the air is heavy with heat and shimmers as it rises from the path. the sound of music leads you into the maze. the ruling intelligence is the god apollo, who is sometimes depicted in the form of a young boy. he is a god of healing, but can also cause sickness and death with the arrows of his golden solar bow. at his shrine in the center of the garden maze, you may consult his oracle through the mediation of his solemn white-robed priest, who utters the inspired responses of the god. xx the last judgement hebrew letter: shin (tooth) correspondence: fire path: thirty-first clouds roil in the sky-shutting out the rays of the sun, which lights them with lurid red and orange. from the clouds sound the tones of strident trumpets. in the a

TYSON DONALD THE POWER OF THE WORD

ecause she harbors and nurtures the human race, who have fallen from grace "because she is the bed of an harlot, and the dwelling place of him that is fallen "him that is fallen" is usually taken to mean coronzon, the great dragon, who is the same as the rebellious angel called satan in the apocalypse, cast by michael down to the earth (rev. 12:9. however, the fallen one is also adam, cast out of the garden of eden for the sin of rebellion against divine authority. fallen lucifer and fallen adam play the same dramatic figure on different stages. lucifer is cast out of heaven because he dares to think for himself. this creates division within the perfect unity of heaven, and god cannot allow this conflict to persist. adam, by eating the apple, also commits an independent act and forever spl

WAITE ASPECTS OF MASONIC SYMBOLISM

this kabalistic source, rather than to the variant accounts in the first book of kings and in chronicles, that we must have recourse for the important masonic symbolism concerning the pillars j. and b. there is very little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalis

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

es el centro m s importante y m s r pido del ser humano. los siete cuerpos aparecen dentro del coraz n; esto muestra que los cuerpos existen en ambos alquimistas (el hombre y la mujer, el sol y la luna) ya que estos se engendran cuando combinamos el elixir rojo (el sol) y el elixir blanco (la luna) en la novena esfera (representada por la escalera de jacob, el centro sexual) 93 [in the center of the garden of eden we find a cherub (an androgynous being) located between the man and the woman. he holds the star of david in his right hand, indicating to us that he is the outcome of the union of the two triangles, the two elixirs (sun and moon, man and woman. they combine the substances of their seven bodies (above and below) by crossing the four elements (fire, air, water and earth) of sex

WHO ARE THE DRACONIANS

sample pill proved to be a sulfa drug normally prescribed for infections of the urinary tract" the possible significance of the "sulfa" drugs will become apparent later on in these 'files. case file #9: from: robin collyns [article source/title uncertain..old sumerian, babylonian, egyptian, and greek legends refer to the "serpent" deities who were believed to have once resided in the "underworld. the garden of eden in this context takes on additional interest and significance, possibly of paramount importance. pristine legends from australia and the pacific islands offer innumerable references to serpent deities/beings who were anciently associated with the creation enigma in the area..the spiral serpent symbol is found throughout the pacific and is associated universally with the creation

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

some instruction. genro: yueh-shan uses the mountain and the sea as an illustration. if you cling to summit or bottom, you will create delusion. how can he hold it on the summit or the bottom? the highest summit must not have a top to sit on, and the greatest depth no place to set foot. even this statement is not expressing the truth. what do you do then (he turns to the monks) go out and work in the garden or chop wood. fogai: stop! stop! don t try to pull an unwilling cat over the carpet. she will scratch and make the matter worse. nyogen: now! how are you going to express it? 14- pai-yun s black and white pai-yun, a zen master of the sung dynasty wrote a poem where others dwell, i do not dwell. where others go, i do not go. this does not mean to refuse association with others; i only wa

r! some time later, mulla nasrudin approached the same man for a job as a gardener. you seem rather old, said the lecturer, and i am not sure that you can manage the job. i may look different, said nasrudin, but i have the same strength i had twenty years ago. he got the job on the strength of his assurance. soon afterwards, the philosopher asked nasrudin to shift a paving- stone from one part of the garden to another. tug as he might, the mulla could not lift it. i thought you said that you were as strong as you were twenty years ago, said the sage. i am, answered nasrudin, exactly as strong. twenty years ago i could not have lifted it, either! the value of the past nasrudin was sent by the king to investigate the lore of various kinds of eastern mystical teachers. they all recounted to h

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

lm cvii. four men have died from original sin, the work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and str

the meal at the recitation of the four blessings. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abraham was tested 10 times; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men

en dead 12 months; after that time it would not have been possible, for then the body is destroyed and the soul has gone up into the next world. 106. the rabbis said that at the first revelation, the true name of god was a word of 12 letters. kiddushin, 71. i. the mishna narrates the events of the first 12 hours; adam fell into sin in the 10th hour, was judged in the 11th hour and was cast out of the garden in the 12th hour. so he abode not even one day in his dignity. sanhedrin, 38. 2. compare the nuctemeron of apollonius of tyana, given by eliphas levi in his ritual de la magie, paris, 1861. the 12 stones of the high priest s breastplate were named as follows: 1. sardius. 2. topaz. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 3. carbuncle. 4. emerald. 5. sap

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

tes it as be-hokhmata[ by means of wisdom, and the rabbis, blessed be their memory, said,174 even [the word] bere shit is [to be considered] a saying [in the tally of the ten sayings by means of which the world was created. hence, eden is the inner wisdom [ha-hokhmah ha-penimit] in which are engraved the thirty-two paths of wisdom, and it is like a spring and like the root for all of them and for the garden. and the garden is like a tree that has many branches, from its head to its foundation, and it is nourished constantly from the root, which is the spring that comes forth from ein sof, and it spreads forth from the source without separation and without cessation, without day or hour, even a second, and this is the intent of what is written the river goes forth from eden to irrigate the

ing of beginning.64 the author of the bahiric passage renders the aggadic motif of the god of israel bemusing and amusing himself with torah by the parable of a king who happens upon an abundant spring as he cuts through the quarry of stone he is using to build his palace. the latter, we are to suppose, will be surrounded by a garden, but only if there is a flow of living water can the king plant the garden in which he and the inhabitants of the world will delight.65 the fullness of wisdom encompasses both the source of irrigation and the garden that is irrigated. the poetic images convey in visual terms the two principles that depict the basic dialectic within the divine nature, according to kabbalistic theosophy:66 the outpouring power of mercy and the constraining force of judgment.67 a

is expressed as the generosity of spirit that bestows deeds of kindness in the world, gemilut hasadim. we encountered this force before in the description of the gimmel at the beginning of the path, which we abruptly laid aside. now, however, it is time to take hold of the matter, to grasp the symbolic intent of this letter. what is gimmel? it bestows (gomel) like a spring that erupts and waters the garden with the light/seed of wisdom that is hidden in the head (ba-ro sh),81 the origin that is before there is one to begin because there is no second. through the bestowal of the seed the distance separating alef and beit is bridged. hence, gimmel may be viewed as the division that unifies that which is divided by dividing that which is unified. the possibility of gimmel is there from befor

heavenly overflow, which is linked exegetically to isaiah 45:8, is depicted 130 chapter three as a woman opening for the man. 83 if the upper is male and the lower female, the link connecting the two is presumably the phallus. this surmise would go well with the phallic image of the spring to which i have already referred, the spring of wisdom that emerges spontaneously from the rocks and waters the garden in which the king and his world delight. in an alternative mythic formulation, gimmel is the son that bridges the distance between alef and beit, father and daughter.84 gimmel, moreover, occupies a central role in the erotic play of sha ashu a. indeed, the impetus for the division of the fullness that is the beginning arises from the springing-forth of gimmel, the will to bestow that st

dimension of time. significantly, the bahiric text highlights, perhaps intensifies, the erotic quality of sha ashu a that may have been at play from the beginning. the imagery of irrigation, which has come up already, should be interpreted in light of this erotic/contemplative delight. the argument is bolstered by other fragments in the bahiric anthology wherein the image of water spreading over the garden more clearly alludes to sexual union through phallic discharge between male and female.95 here we also have to consider the accounts of the father s desire for and cohabitation with the daughter scattered throughout the textual landscape of bahir. i have discussed this motif elsewhere,96 and i will not reproduce all the relevant texts again; but let me simply emphasize that the father s

he traditional fringe garment, as well as the reason why there are thirty-two threads.64 the matter is clarified by a parable: a king appoints a guardian (shomer) to watch over his garden, which contains thirty-two paths. the guardian in turn appoints a guardian for each of the paths. the thirty-two threads symbolize these guardians. the blue thread is the sign (siman) that removes all doubt that the garden belongs the king. but there are two signs (shenei simanim) to be accounted for, inasmuch as the fringe garment itself is a sign. the two signs, the fringe garment and the blue thread, are troped respectively as a sign of the garden and a sign of the thirty-two paths. the doubling of the sign is reinforced by yet another parabolic image of the king and the princess possessing individual

act of true mercy (hesed shel emet) involves attending to the needs of the deceased.74 this designation, which on a basic level intones that there is no expectation of recompense in such a case, portends in a deeper sense that, through such an act, truth infuses death with life to the point that the one is comprised in the other (lihyot met kalul be-alef, just as the two trees were intertwined in the garden of eden or, invoking another symbolic idiom, utilized by de le n at the conclusion of this passage, just as the oral torah is contained in the written torah.75 the nexus of death and truth the truth of death in the death of truth as an element opposing untruth points to the mystical enlightenment that discerns that death is contained in life, that the demonic is in the divine. interesti

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