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t the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to

mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and

the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point

erux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "ch

khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that bur

0 0 INITIATION CEREMONY

higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbol

follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) ch

heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly loweri

ght and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in deta

the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east

1 10 INITIATION CEREMONY

rd of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature 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

it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is ab

they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and

ian earth tablet lamp part ii hiero: frater kerux, when the neophyte gives the proper alarm, you will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and cens

in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the pillars facing neophyte. he guards the path with his sword and says: hiereus: thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte (done) kerux: instructs neophyte to advance to a position between the pillars. hiereus: returns to his place. heg: comes forward, stands east of pillars, facing neophyte, and bars the way into the temple with sceptre, saying: heg: thou canst not enter the holy place, unless thou canst give the sign a

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

iie (bacche) oscilla ex alta suspenduut mollia pinu. in the story, however, it is not masks that are hung up, but real heads of beasts; are the ferarum imagines in tac, hist. 4, 22 necessarily images? does osciua mean caj^ita oscillantia? it appears that when they hung up the heads, they propped open the moiith with a stick, conf. isengr. 645. reinardus 3, 293 (see suppl. nailing birds of prey to the gate of a burg or barn is well known, and is practised to this day. hanging up horses' heads was mentioned on p. 47. the grimnismal 10 tells ns, in osin's mansion there hung a wolf outside the door, and over that an eagle; were these mere simulacra and insignia 1 witechind says, the saxons, when sacrificing, set up an eagle over the gate: ad orientalem portam ponuntaquilam, aramque victoriae c

4 7 INITIATION CEREMONY

their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering

countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those e

tures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d evil have become focused around this festival: our ancestors projected their anxieties on to bad witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at midwinter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the

ABRAMELIN2

ereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god gave unto noah and unto his descendants japhet, abraham, and ishmael; and it was his wisdom that delivered lot from the burning of sodom. moses learned the same wisdom in the desert, from the burning bush, and he taught it unto aaron his brother. joseph, samuel, david, solomon, elijah, and the apostles, and saint john particularly (from whom we hold a most exc

the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; seeing that he is the master to elect such days as he himself wisheth, and also may they be sanctified! flee also all such books as those whose c

ADDTLS

f the tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the horizontal line of each of these three great crosses is named, linea spiritus sancti. the perpendicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the fath

ADEPTUS MINOR INITIATION

semblies (second and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into the light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the g

ALEISTER CROWLEY ACROSS THE GULF

"hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians stro

fronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud;

nt towns, leaving their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried out against us. so fierce was the uproar that a great company of women issued forth from the city and came into the island they slew my pale boy at the gate, though sword in hand he fought against them. then they frothed on, page 28 gulf.txt and i confronted them in my glory. they hesitated, and in that moment i smote them with a deadly itching, so that running forth they tore off their clothes and set themselves to scratching, while my people laughed until they ached. at the term, indeed, with exhaustion and with loss of blood they died all;

ave only one, a young boy, a flute-player, that was blind, and, seeing not those eyes of mine, died not. then to him i spake, saying "arise, summon the priests and the people, all that remain. and let them build a temple unto osiris the god of the dead, and let the dead be worshipped for ever and ever" page 30 gulf.txt this i said, and went out from the city with the two slaves that i had left in the gate, and we went unto nile, unto a cave by the bank of the river; and there i abode for many months, weeping for isis my lady. for though i had avenged her in many dreadful deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

ior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that

w age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy

christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "go

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

ALEISTER CROWLEY LIBER 777

, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller be

le: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rmulae are entirely different, as the descriptions here given have schewn. professor william james, in his "varieties of religious experience" has well classified religion as the "once-born" and the "twice-born; but the religion now proclaimed in liber legis harmonizes these by transcending them. there is no attempt to get rid of death by denying it, as among the once-born; nor to accept death as the gate of a new life, as among the twice-born. with the a. a. life and death are equally incidents in a career, very much like day and night in the history of a planet. but, to pursue the simile, we regard this planet from afar. a brother of a. a. looks at (what another person would call "himself, as one- or, rather, some- among a group of phenomena. he is that "nothing" whose consciousness is i

is genuine; it proceeds from a section of themselves which is in irreconcilable conflict with their rascality. neither side can conciliate, suppress, or ignore the other; yet each is so craven as to endure its enemy's presence. such men are therefore without pure principles; they excuse themselves for every dirty trick that turns to their apparent advantage. the first step of the aspirant toward the gate of initiation tells him that purity- unity of purpose- is essential above all else "do what thou wilt" strikes on him, a ray of fierce white flame consuming all that is not utterly god. very soon he is aware that he cannot consciously contradict himself. he develops a subtle sense which warns him that two trains of thought which he had never conceived as connected are incompatible. yet de

ferent systems is transcendent testimony to the truth of both. it is in some ways the most perfect hieroglyph ever constructed. it is austere and sublime, yet withal so adaptable to every possible emergency that its figures may be interpreted to suit all classes of questions. one may resolve the most obscure spiritual difficulties no less than the most mundane dilemmas; and the symbol which opens the gates of the most exalted palaces of initiation is equally effective when employed to advise one in the ordinary business of life. the master therion has found the yi king entirely satisfactory in every respect. the intelligences which direct it show no inclination to evade the question or to mislead the querent. a further advantage is that the actual apparatus is simple. also the system is ea

d the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons, dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame 292 tha

light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords of truth; the ruler of the: balance :23 :the spirit of the mighty waters: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the bringer-forth of: life: 26:the lord of the gates of matter. the child of the: forces of time: 27 :the lord of the hosts of the mighty: 28:the daughter of the firmament; the dweller between the: waters: 29:the ruler of flux& reflux. the child of the sons of: the mighty: 30 :the lord of the fire of the world :31 :the spirit of the primal fire: 32 :the great one of the night of time :31 "bis :32 "bis: 324 appendix vi a few principal ritua

ALEISTER CROWLEY MAGICK WITHOUT TEARS

er cc, vel resh) and the salutation of our lady the moon. i propose to deal with the general object of the combined rituals, not with the special virtues of each separately. 7 the practice of liber iii vel jugorum1 is the complement of these grouped customs. by sharp physical self-chastisement when you think, say, or do whatever it is that you have set yourself to avoid doing, you set a sentry at the gate of your mind ready to challenge all comers, and so you acquire the habit of being on the alert. keep this in mind, and you will have no magic without tears get any book for free on: www.abika.com 132 difficulty in following the argument of this letter. when you are practicing dharana2 concentration, you allow yourself so many minutes. it is a steady, sustained effort. the mind constantly

ALEISTER CROWLEY MEDITATION

d us to this point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem, and there is something within us which ravins for its solution. let us see what what explanation we can find. the first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental catastrophe. just as a blow on the head will made a man "see stars" so one might suppose that the terrific men

this symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the pyramids. it is also written, liber ccxx, iii, 11 "let the woman be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the bla

ALEISTER CROWLEY SEPHER SEPHIROTH

atan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fruit yrp h#w( the gate: a title of malkuth)(rt taro (cf. 216, 224& 280 (r)t adonai: my lord (spelt in full :y:n:d) he is one god: a name of god *myhl )wh dx) aum (thus in s.s; cf. 47 *m) 672 the lord god: the divine name of binah *myhl) hwhy 674) a merchant trxws 676 resplendent ccwntm doves *mynwy the munificent ones *mybydn artificial (counted only with mem final in s.s *mylglg 679 the chrysolite stone (ct. 5

ALEISTER CROWLEY TAO TEH KING

puissance; perfecteth them, and interfereth not with their ways; this is called the mystery of its virtue. 57 chapter lii the withdrawal into the silence. 1. the tao buddeth forth all things under heaven; it is the mother of all. 2. knowing the mother, we may know her offspring. he that knoweth his mother, and abideth in her nature, remaineth in surety all his days. 3. with the mouth closed, and the gates of breath controlled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which ma

(hatha-yoga, etc) are evil and factitious. 4. things become strong, then age. this((forcing-on of strength instead of allowing natural growth) is in discord with the tao, and what is not at one with the tao soon cometh to an end. 61 chapter lvi the excellence of the mystery. 1. who knoweth the tao keepeth silence; he who babbleth knoweth it not. 2. who knoweth it closeth his mouth and controlleth the gates of his breath. he will make his sharpness blunt; he will loosen his complexes; he will tone down his brightness to the general obscurity. this is called the secret of harmony. 3. he cannot be insulted either by familiarity or aversion; he is immune to ideas of gain or loss, of honour or disgrace; he is the true man, unequalled under heaven. 62 chapter lvii the true influence. 1. one may

ALEISTER CROWLEY THE I CHING

k aid of majesty. consider thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gangue- the ears cut off, fate mocks. 22 the pi hexagram earth of sun- pi: ornament, should have free course indeed. but- in its place: it shall not take the lead. adorn thy feet, and have no need of horses. adorn thy beard, for dignity is due. adorn, seek firm correctness in thy courses! horsed, winged, desire the honest

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ange their customs, so that the "business men" whose greed they are bribed to serve may increase their profits 'law' in greek, is nomoc, from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive. in hebrew 'law' is thora and equivalent to words meaning "the gate of the kingdom" and "the book of wisdom. al i,34 "but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all" the old comment 34. the first demand is refused, or, it may be, is to be communicated by another means than writing (it has since been communicated) the second is partially granted; or, if fully granted, is not to be made wholly p

of repressive 'sealed-up' law. by our r.o.t.a, m r is the sea swallowing the sun, and the insertion of a tau would help this in a certain formula of "he lives in the sun" but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol. clearly, at last, the enemy is this shutting up of things. shutting the door is preventing th

corn. al iii,75 "the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha" the old comment 75. the ending of the words is the ending of the work- abrahadabra. the books is written, as we see; and concealed- from our weak understanding. aum-ha, aum= 111, ha= 6, 111 x 6= 666, the seal of the beast. note well that aum with a mem final adds to 671, throa, the gate, adonai spelt in full, etc. using the keys of aum ha, we get xii+ xv+ 0, and iv+ 0, their sum, 31= la, not. the new comment aum is of course the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex bapho

ALEISTER CROWLEY THE OTO GNOSTIC MASS

face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that livet

ALEISTER CROWLEY THE QABALAH

goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rul

highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. y

tween the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of not

re is the 42-fold name of the creative god. see liber 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, w

es a better force. 65. fully dealt with in konx om pax, q.v.65 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads by equilibrium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148, the balances, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of th

ALEISTER CROWLEY EQ I 1

s embrace was deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool!

hose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of pharos that shone as a star of hope over the wild waters of the sea? children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. a yoke hath been laid on the shoulders of the ancient lands; and where once the white feet of semiramis gleamed amongst the lilies and roses of babylon there now the wild goats leap, and browse the sparse rank grass which s

s, she never slumbers, she never rests; ever wakeful, day and night, her eyes glisten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light 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 i

ALEISTER CROWLEY EQ I 5

"he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who

hest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the whee

n the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death. thv. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no en to this wondrous science; and when the sceptic sneers "with all these methods one ought to be able to make everything our of

the 42-fold name of the creative god. see liber 418. 44. dm, blood. see part ii. here 4 x 11= the corruption of the created world. 45. mh, a secret title of yetzirah, the formative world. adm, adam, man, the species (not "the first man. a is air, the divine breath which stirs dm, blood, into being. 49. a number useful in the calculations of dr. dee, and a mystic number of venus. 50. the number of the gates of binah, whose name id death (50= hb:nun= by tarot "death. 51. an, pain. na, failure. advm, edom, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me, somehow. but 51 is 1 short of 52. 100 52. aima, the fertilised mother, the phallus (hb:yod) thrust into ama. also bn, the son. note 52= 13 x 4, 4 being mercy and the in

s a better force. 65. fully dealt with in "knox om pax" q.v. 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell chsd, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. lmd, lamed, an expansion of 30. reads "by equilibrium and self- scrifice, the gate" thus useful. also 74= 37 x 2. so we see 37 x 1= 37, man's crown, jechidah, the highest soul "in termino" 37 x 2= 74, the balance, 2 being the symbol "in vi" 37 x 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 x 4= 148 "the balances: and so on. i have not yet worked out all the numbers of this important scale. 77. oz, the goat "scil" of the sabbath of the adepts. the ba

ALEISTER CROWLEY EQ I 5

is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled glo

ft "u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of

of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he

tten "i saw satan like lightning fall from heaven" and as a flaming sword is it dropt through the abyss, where the four beasts keep watch and ward. and it appeareth in the heaven of jupiter as a morning star, or as an evening star. and the light thereof shineth even unto the earth, and bringeth hope and help to them that dwell in the darkness of thought, and drink of the poison of life. fifty are the gates of understanding, and one hundred and six are the seasons thereof. and the name of every season is death. during all this speech, the figure of the angel has dwindled and flickered, and now it is gone out. and i come back in the body, rushing like a flame in a great wind. and the shew-stone has become warm, and in it is its own light. bou-saada "december" 3, 1909 9.50-11.15 p.m. the cry

, combined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice, save for him that is called nemo. and he that seeketh the vision and the voice therein is led away by dog-faced demons that show no sign of truth, seducing from the sacred mysteries, unless his name be nemo. and hadst thou not been fitted, thou too hadst been led away, for before the gate of the 15th aethyr, is this written: he shall send them strong delusion, that they should believe a lie. and again it is written: the lord hardened pharaoh's heart. and again it is written that god tempteth man. but thou hadst the word and the sign, and thou hadst authority from thy superior, and licence. and thou hast done well in that thou didst not dare, and in that thou dost dare. for

ALEISTER CROWLEY EQUINOX EQ I 1 2

. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precept

the visuddi cakkr m which is "of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds, one might make a good mantra of the english vowel sounds, or the hebrew."curiouser and curiouser! the yogis identify the varana (ganges) with the ida-nadi, the asi with the pingala-nadi, and benares with the space between them. like my identification of my throat with the gate of the cimeti re du montparnasse. well, it requires very considerable discrimination and a good sound foundation of knowledge, if one means to get any sense at all out of these hindu books. 10.20. a little pranayama, i think. 10.22. can't get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the chakkr m.'tis difficult

re him, annihilation of john st. john that he had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not he could not. again and again he stood at the gate, and could not enter. and the violet flames of ajna triumphed over him. then brenner said:"let us take a little rest! oh irony! and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30. after fiv

st suggestive definitions of konx the lvx of the brethren of the rosy cross that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland."the literary guide""he is a lofty idealist. he sings like a lark at the gates of heaven.'konx om pax' is the apotheosis of extravagance, the last word in eccentricity. a prettily-told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent' which notes, as far as we can see, explain nothing together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last

ALEISTER CROWLEY EQUINOX EQ I 2 2

eforth he would battle for his manhood, ay! and for the manhood of the world! then the trumpet-blast resounded; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of christ and strode on to seek the gate of hell and let loose the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciou

f light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended

soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowl

d-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what sign and symbol dost thou come "kerux" for zelator "in the letter aleph, with the banner of light, and the symbol of equated forces "hierophant (falling back and making with fan the sign of aquarius

em through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, 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. illustratio

ALEISTER CROWLEY EQUINOX EQ I 2

through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the hidden wisdom, who, in one circumstance or another, meets an adept; who, after sundry ordeals, obtains from the said adept, for good or ill, a certain mysterious drug or potion, with the result (at least) of opening the gate of the other-world. this potion was identified with the elixir vitae of the physical alchemists, or one of their "tinctures" most likely the "white tincture" which transforms the base metal (normal perception of life) to silver (poetic conception, and we sought it by fruitless attempts to poison ourselves with every drug in (and out of) the pharmacopoeia. like huckleberry finn's prayer, n

did 172 god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cr

the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so the whole word reads: hb:bet this is the magical history hb:resh of the dawning of the light. hb:aleph begun are the whirling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold o

ALEISTER CROWLEY EQUINOX EQ I 3 2

olomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of

ercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name

am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before

the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness]

able, with thine aid, to cast out and destroy the evil powers that ever fight against those who seek thee [formulate now before thee the two pillars of cloud and of fire, saying] purify me with hyssop, and i shall be clean! wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill; even to thy tabernacles. i stand before the gate of the west; and the pillars of the universe arise in majesty before me. at my right hand is the pillar of fire: and on my left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the

ALEISTER CROWLEY EQUINOX EQ I 3 3

st suggestive definitions of konx_ the lvx of the brethren of the rosy cross_ that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last

ALEISTER CROWLEY EQUINOX EQ I 3

to rekindle his hopes and raise himself towards the infinite, he showed (in every country and in every time) a frenzied appetite for every substance, even those which are dangerous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (

elve 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 all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand

lace. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and fir

the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician the

e of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am lig

ALEISTER CROWLEY EQUINOX EQ I 4 2

no, i won't, will i["sings "i have a wife and bairnies three, and i'm no sure how ye'd agree, lassie" euphemia. what["she releases herself" carr. well, the wife's dead, as a matter of fact. her name was hope-of- ever-doing-something-in-the-wide-wide. but the bairns are alive: young chemistry, already apt at repartee- i should say retort ,little biology, who's rather a worm between you and me and the gate-post; and poor puny, puling, sickly little metaphysics, with only one tooth in his upper jaw! oh, don't cry! i love you as i always did and always shall. i'll see you through it somehow! but don't talk foolishness about marriage! we are happy because when i come to see you i come to see you. if we were living together you would soon get to know me as the brute who grumbles at the cooking

h heaven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the

ALEISTER CROWLEY EQUINOX EQ I 4 3

st suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also

ALEISTER CROWLEY EQUINOX EQ I 6 2

er. aquarius. 1. master, there are evil things abroad["to" capricornus] turn out the guard! capricornus. brethren, stand to your arms["all" probationers "rise and follow him. he pricks all assistants with his spear, inspects doors, etc] master, every man is vigilant at his post. there is no alarm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect the garrison! capricornus. brethren, purify your hearts["he rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. ma

harp lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a fu

st suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance, the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last

ALEISTER CROWLEY EQUINOX EQ I 6

! lay him by his sire["she goes down and bends over him] was not this arm too tender to bear a sword? why would he go to the battle? he was made for luting and the zephyr. his eyes were larger and lovelier than the gazelle's! his eyebrows were blacker than the kohl upon mine eyelids. alas, my baby! my young one, my tender one. is there tidings, girl? ledmiya. one rides fast. his horse stumbles at the gate. he leaps clear. the horse has fallen. he runs hither. laylah. news! news [ledmiya "goes out. enter a messenger" 2nd messenger. the duty of my lord to his mother! we keep the hounds at bay now. prince sliman is like the angel of death. no man can stand before him. the christians tremble, and give back when he rides against them. laylah. a man! a man! he is not hurt? 2nd messenger. scratch

is chaos "ararita" he breathed the word upon her brow "don't touch me! don't touch me" she screamed "i am holy! i am god! i am i" her face was black and distorted with sudden passion "it's quite different to my own experience in many ways" thought the watcher "yet- is it not the essence of all ordeal, all initiation, that it should be unexpected? otherwise, the candidate would have passed through the gate before he approached it. which is absurd" the last word must have been audible "absurd" she cried "indeed, it is not absurd. it is all rational. it is you who are absurd "do you understand what you are saying "no! no! i hate all who understand. i will bite them. i will bite their waists" dropping her voice suddenly "that was when i was a mouse-trap "dear god! this is like delirium "oh! go

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hing keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, t

y, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third to pass thee through this dread door. h grasps c above waist with h's left arm, kisses c on the lips, and swings c into the circle with h's body, from behind. s (or p if no s) closes the gate. h leads c to each quarter in turn, saying: h: take heed, ye lords of the east (south/west/north) that n. is properly prepared to be initiated a priest[ess] and witch. h leads c back to centre of circle (via east) while coven dances around, singing: eko, eko azrak (etc. over and over, meanwhile pushing c back and forth among them, until h calls a halt. partner then rings bell three times

n of rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the breasts] altar of mysteries manifold, the sacred circle's central point thus do i sign thee as of old; with kisses of my lips anoint [kisses of the third degree sigil] open for me the secret way, the pathway of intelligence beyond the gates of night and day, beyond the bounds of time and sense. behold the mystery aright; the five true points of fellowship, here where the lance and grail unite, and feet and knees and breast and lip. notes l this replaces the priest's declamation in the standard great rite. l it was published in janet and stewart farrar's the witches' way. l they say it was written by doreen valiente, and inc

k sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now departs into the land of youth through the gates of death to dwell enthroned, the judge of gods and men, the horned leader of the hosts of air- yet even as he stands unseen about the circle, so dwelleth he within the secret seed- the seed of newly-ripened grain, the seed of flesh; hidden in earth, the marvellous seed of the stars. in him is life, and life is the light of man. that which never was born, and never dies. therefore the wis

nd then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spiral. when it is done the hps assumes the goddess position saying: hps: dread lord of the shadows, god of life and bringer of death! yet as the knowledge ofthee is death, open wide, i pray thee, the gates through which all must pass. let our dear ones, who have gone before, return this night to make merry with us. and when our time comes, as it must, o thou the comforter, the consoler, the giver of peace and rest, we will enter thy realms gladly and unafraid; for we know that when rested and refreshed among our dear ones, we will be reborn again by thy grace, and the grace of the lady cer

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

irst two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humanity to take initiation. browning brings out this thought most beautifully in the words found in his poem "saul. it shall be a face like my face that receives thee; a man like to me, thou shalt love and be loved by, forever; a hand like this hand shall throw open the gates of new life to thee! see the christ stand! but when the initiate has made still further progress, and has taken two initiations, a change comes. the lord of the world, the ancient of days, the ineffable ruler himself administers the third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tion than others, and thus achieve differing results which work out in their schemes, should be carefully borne in mind (d) the future coming of the avatar. the coming avatar "from the zenith to the nadir, from dawn to fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and th

y interact (i choose the word deliberately) and who disinterestedly follow the path of service, they can produce more definite results in a shorter- 579- a treatise on cosmic fire copyright 1998 lucis trust space of time than is possible with a large and active body of people who may be sincere and earnest but do not know the meaning of trust in, and co-operation with each other and who guard not the gate of speech. if a man succeeds in understanding the significance of speech, if he learns how to speak, when to speak, what is gained by speech, and what happens when he speaks, he is well on the way to achieving his goal. the person who regulates his speech rightly is the person who is going to make the most progress. this has ever been realised by all leaders of occult movements. that most

e veritable essences of the three vedas in the three letters that make up the sacred word, in the three utterances that name and form the three worlds, and in the three parts of the veda-verse that invokes the sun. each part he milked from one veda. who so ponders on these, morning and evening, after having learnt the vedas previously, he verily studies the whole of the vedas every day. these are the gateway unto brahman. by repeated dwelling on their significance, and tuning his desire and modelling his thought to that significance, the seeker after brahman shall, without fail, attain all perfection, whether he discharge any other duty or not; for the very name of the brahmana is 'the friend of all creatures (and the gayatri is the prayer for the blessing of all creatures by our radiant f

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

certainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevi

n deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudiments of a sense which we call the intuition and, with this equipment, we stand before the gates of the future and ask the question "to what purpose shall we put this composite, complex mechanism which we call a human being" have we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as ye

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-intere

laying no emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between the two. this is the "noble middle path" of the buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize one going up unto the gates of heaven, and the other passing down into the nethermost hell. by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule "the vital power. just as the eye is the instrument of- 134- a treatise on white magic copyright 1998 lucis trust choice in choosing the way of travel on the physical plane and has beside

ormation anent the great ones, and with keenness, with excitement, and with smug self-satisfaction and with a pleased curiosity, he prepares for the important revelation. yet the earlier injunction is the conveyer of occult information and indicates a law which if rightly followed leads to release and liberation. the latter concerns phenomena and the knowledge of it leads not the weary pilgrim to the gates of heaven. some of you need this reminder. those stages which precede the human are omitted as none who will read these words possess the equipment to comprehend their inner sense. we will begin therefore with the stages in the human kingdom. stage i the life has climbed the stairway long through daily use of form. through the lesser three, with progress slow, the long path has been trav

en the pure white rose of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii- 270- a treatise on white magic copyright 1998 lucis trust the picture changes form. another voice, coming from close at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" the star is but a point of light, not yet a radiant sun. stage iii the way of red desire fai

pose, ascertain its goal, and verify the motive. 10. for thee, the aspirant on the way of life, the way of conscious building is not yet the goal. the work of cleaning out the atmosphere of thought, of barring fast the doors of thought to hate and pain, to fear, and jealousy and low desire, must first precede the conscious work of building. see to thy aura, oh traveler on the way. 11. watch close the gates of thought. sentinel desire. cast out all fear, all hate, all greed. look out and up. 12. because the life is mostly centered on the plane of concrete life, thy words and speech will indicate thy thought. to these pay close attention- 274- a treatise on white magic copyright 1998 lucis trust 13. speech is of triple kind. the idle words will each produce effect. if good and kind, naught n

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

are always to be found in their work, and hence the apparent cruelty and impersonality of their reactions. form does not count with first ray types their energy produces death to form, but ushers in great periods of cyclic pralaya; the first ray is the controller of the death drama in all kingdoms a destruction of forms which brings about release of power and permits "entrance into light through the gateway of death" the intent of the lord of the first ray is to stand behind his six brothers, and when they have achieved their purpose, to shatter the forms which they have built. this he does by passing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death

ins of the world of men. thus shall the light reveal and nurture all the dreams of men. then shall the master in the east awaken those who are asleep. then shall the warden in the west test and try all the true seekers after light. then shall the warden in the south instruct and aid the- 60- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust blind. then shall the gate into the north remain wide open, for there the unseen master stands with welcoming hand and understanding heart, to lead the pilgrims to the east where the true light shines forth "why this opening of the temple" demand the greater seven. because the work is ready; the craftsmen are prepared. god has created in the light. his sons can now create. what can else be done "naught" came the an

disciples who were the early founders of the present jewish race "the law went forth from the inner group which guided the destinies of men: detach yourselves. withdraw within yourselves the power to hold and gain and get. the sons of god, who train themselves to leave the world of men and enter into light, they ever travel free. they hold not what they have. release yourselves, and enter through the gates of peace "some of the sons of god, waiting outside those gates, ready to enter when the word went forth to roll the gates aside, were laden with the treasure of the earth. they brought their gifts as offerings to the lord of life, who needed not their gifts. they sought to enter through those gates, not with a selfish end in view, but to present the garnered treasures of the world, and t

d in view, but to present the garnered treasures of the world, and thus shew their love "again the word went forth: leave all behind and pass beyond the portal, laden with naught of- 245- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust earth. they waited and discussed. the rest of those who were prepared entered into light and passed between the pillars of the gate; they left behind the loads they brought and entered free, and were accepted, carrying naught "because they travelled as a group, and as a group progressed and grasped, the group responded to the divine command and halted. there they waited, standing before the portal of the path, grasping the garnered treasures of a thousand cycles. naught did they wish to leave behind. they had laboured

thousand cycles. naught did they wish to leave behind. they had laboured for the riches which they held. they loved their god, and him they sought to dower with the fullest measure of the riches they had gained. they loved not discipline "again the word went forth: drop on the ground all that you hold, and enter free "but three revolted from that stern command. the rest obeyed. they passed within the gates, leaving the three outside. many were raised unto the heights of joy. the three remained without the gates, holding their treasure firm" in this ancient writing, older than any of the written scriptures of the world, is to be found the secret of the masonic story and of the slaying of the master by the three most closely associated with him in his death and burial. masons will all recogn

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ldment. the best of them can only prepare men for that stage in the evolutionary process which is called "discipleship" the reason why this is sadly the case, and why initiation seems so far away from the membership of most of the groups who claim an insight into the initiation processes, is that they have not laid the needed emphasis upon that mental illumination which perforce lights the way to the gate leading to the "secret place of the most high" they have laid the emphasis upon personality devotion to the masters of the wisdom, and to their own organisation leaders; they have stressed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ

f humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a group approach the gate which leadeth unto life. all modern discovery, all psychological studies and knowledge, all group activity and all scientific achievement, as well as all real occult knowledge, are spiritual in nature, and these are aids to that expansion of consciousness which will make of mankind the great initiate. just as soon as human beings can grasp in a large synthesis the necessity of entering mo

ievement has perhaps been reached. now comes the opportunity for that subtle divine self to manifest through the agency of the experience which we call the "new birth" and which christianity has ever taught. the effect of all that is now transpiring upon earth is to bring to the surface that which is hidden within the human heart, and to unveil to our eyes the new vision. then we can pass through the gateway of the new age into a world which will be characterised by newer awareness, a deeper understanding of the vital realities, and a truer and higher standard of values. the word must again sound forth from the centre the centre in the heavens, and the centre in every human heart. each individual soul must hear it for itself alone. each of us has to pass through that experience wherein we

ay out. this, christ meant when he said "i am the way, the truth and the life."8 he knew that he synthesised in himself the soul of the past and the spirit of the future. and what is true of him is true also of the teaching he gave. in christianity the past is comprised and its best religious elements are included- 25- from bethlehem to calvary copyright 1998 lucis trust the soul of man stands at the gates of revelation, and he must learn that this revelation will come through himself perfected. browning expressed this in the well-known lines "thus he dwells in all from life's minute beginnings, up at last to man the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be com

s many believe, we are initiated through the instrumentality of the christ, and in full waking consciousness the initiate stands in his presence and sees him face to face. browning expresses this truth in the great poem saul when he says "oh, saul, it shall be a face like my face that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the

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

se spiritual decisions which mark his progress upon the path. it is the demonstration of the first ray quality (a subray influence of the second ray, for it should be remembered that to repulse a form, a situation or a condition may be the evidence of spiritual love in the agent of repulsion. this is well pictured for us in the ancient symbol of the angel with the flaming sword, who stands before the gate of paradise to turn away those who seek the fancied security of that shelter and condition. this angel acts in love, and has so acted down the ages, for that state of realisation which we call paradise is a place of essential danger for all, save those who have earned the right to sojourn there. the angel protects the unready aspirant (not the place which he seeks to enter) and safeguards

may be- 108- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust roughly expressed as follows "he enters free, he who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power the word which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the

ies from the standpoint of the hierarchy. their work is to facilitate the entrance of soul energy, which energy expresses itself in love and in good will. this in its turn results in peace individual, racial and planetary and the great group aspect of the approach will be brought about, and is today in process of being carried forward. c. the approach of enlightenment carries the disciple through the gate of initiation, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation. the mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of christianity) are to be transmuted with rapidity into those of the mysteries of the kingdom of god, the ener

er. there is, for the disciples, the duality which becomes obvious when the dweller on the threshold and the angel of the presence face each other. this constitutes the final pair of opposites. the dweller on the threshold is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would here remind you, nevertheless, that the dweller is "one who stands before the gate of god, who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scriptures call it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality per se, is, at this stage, exceedingly potent, and the dwel

and religions. c. the masses of men and women who have responded to the ideas which have been set forth, and who react favourably to the objectives of international understanding, economic interdependence and religious unity. when these three groups of thinkers and servers are brought en rapport with each other, and when the three groups can be aligned, even momentarily, much can be accomplished; the gates of the new life can be opened, and the inflow of the new spiritual forces can take place. such is the group objective and idea. may i now make an inquiry? of what importance is this full moon of may to you personally? does it seem to you of sufficient importance to warrant your utmost effort? do you really believe that on that day there can truly come a release of spiritual energy of suf

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

and helped her through a crisis that was more serious than any of you knew at the time? if you cast your mind back over the past three years, you will note a life full of experience on all the planes of the personality; you can note too, if you will, a growing tendency towards soul control. i say tendency, my brother, for it is when tendency is transformed into habit and dynamic daily rhythm that the gates of initiation open before the disciple. your major work today is to establish this habit. it lies for you hid in the control of time, which constitutes for you a major problem. the development of certain types of people demonstrates through their control of force. with other types it shows in their control of the time factor and their ability to understand the practical significance of t

n make it freely and unhampered- 220- discipleship in the new age- volume i copyright 1998 lucis trust the group must then abide by your decision. february 1937 only my love and understanding go out to you at this time, my brother, but not my words or my instruction. seek the way of selfless service and all is well "as birds fly together to summer realms, so souls unite in flight. passing through the gate they thus alight before the throne of god" thus wrote an unknown saint of the church, who travelled not alone. note: this disciple decided for a while to travel alone upon the way as far as affiliation with the tibetan's group of disciples was concerned. on the inner side, the group remains intact with all its members affiliated, actively or inactively. to w. d. b. august 1934 my friend a

l that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foot upon the field and finding, instead of the mud and water which had been anticipated, a firm path which appears before you as you advance, dividing the field into two halves, and leading straight to the golden gates. d. as you advance along this path, imagine the two halves of the gate slowly opening as you go forward in confidence, looking at the gate and not at your feet. what you see within that portal and what interpretation you give to this symbolic work is for you to discover. you may ask: of what use is this particular type of meditation to me? two main uses, my brother. first, it trains you in the use of the creative imagination (which is an aspect of the intuit

nd to whom am i now- 298- discipleship in the new age- volume i copyright 1998 lucis trust attached in such a way that i am prevented from clear vision and closer approach? 2. to recognise the presence, i must function as the solar angel. can i, at this time, discriminate between myself and that solar angel? 3. to recognise the presence means that i am preparing to pass, as a solar angel, through the gate, on to the path of initiation. can i, in view of this, state clearly to myself what are my major assets and my major weaknesses? 4. can i define clearly within myself what i understand by a. myself, the disciple. b. myself, the angel. c. the presence. the first three questions can be answered or not in writing exactly as you choose; you may find them too personal and confidential to commi

e as clearly as may be. 5. elucidate the following phrases, taken from a very ancient writing. i suggest that you ponder them with care "before the throne of god, the angel, with all the other angels, stood and cried `lord of my life, grant me the strength to tread the path of revelation; to cross the sea of dark illusion, and face the lighted way of earth' god said `go forth and far away "before the gate which opens on the lighted way to peace, the angel stood alone and said `lord of my life, the way of revelation is the way of manifested life: the path of dark illusion leads to the light which scatters every shadow. i seek to tread the lighted way which leads back to thy presence. as yet that way is dark. what shall i do' god said `draw near and enter into thine own light, and in that li

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

varying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully play its part and the dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and

a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he knows he travels not alone. the illusion of power is perhaps one of the first and most serious tests which comes to an aspirant. it is also one of the best examples of this "g

of the glory of god. this is the objective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embo

ld glamorous condition" into one major glamour. 5. the soul ray or energy is all this time steadily increasing its rhythmic potency, and seeking to impose its purpose and will upon the personality. it is the united relation and the interplay between these two which when a point of balance has been achieved sweeps the man on to the probationary path, on to the path of discipleship, and right up to the gate of initiation. there, standing before the gate, he recognises the final duality which awaits resolution. the dweller on the threshold and the angel of the presence. the nature of these glamours differs with different people, for the ray quality determines the type of glamour or illusion to which a man will easily succumb, and that kind of glamour which he will the most easily create. disc

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

crises which will involve free choice, discriminative pioneering, wise response and correct decision, thus bringing about the destruction of that which hinders without the relinquishing of any true values of which humanity may be aware. the individual disciple has always been faced with these conditioning and releasing circumstances, and today humanity itself is in the same position. we stand at the gateway of the new world, of the new age and its new civilizations, ideals and culture. saturn, having offered opportunity and proffered us a choice to bring about the needed changes and to destroy that which holds back the free expression of the soul, eventually stands aside in order to let his great brother, mercury, spread the light of the soul intuitive and illuminating upon the situation

tween them the "narrow razor-edged path" which leads the man into the kingdom of the soul. as man passes around and around the zodiac in the ordinary manner, he continually and consciously enters into life in cancer, the constellation under which the law of rebirth is applied and administered. but it is only on the reversed zodiac that the man learns to pass with equally conscious purpose through the gate of capricorn. five times he has to pass through that gate in full waking consciousness and these five happenings are frequently called the five major initiations. viewing the fourth creative hierarchy as a whole, the appearance and experiences of the life of the planetary logos through the medium of the five races two past, one present, the aryan, and two to come are planetary corresponde

piritual ambition and a desire for liberation take the place of worldly ambition, and become an impelling impulse, until finally the moment arrives when a true sense of reality supersedes both earthly and spiritual ambition. the man can then say with truth "lost am i in light supernal,yet on that light i turn my back" for him there remains now no goal but service. he therefore passes back through the gate of cancer, but with his consciousness held steadily in the sign aquarius. from being the world initiate in capricorn he becomes an incarnated world server in aquarius, and later a world saviour in pisces. sagittarius, the archer- 104- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this sign is, as you know, a peculiarly human sign and is connected

ncient catechism which all disciples have to master, asks the following questions and supplies the needed answers "where is the animal, o lanoo? and where the man? fused into one, o master of my life. the two are one. but both have disappeared and naught remains but the deep fire of my desire. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of my life, but they suffice, and, when the right time comes, i, thy lanoo, will foll

s of death as we see them working out in the sign pisces would be of very real value. death through the influences of pluto and death through the influences of mars are widely different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

and by being interested in others and thus being decentralised. it will come by recognising the good life and the good in all peoples, by happiness and an intelligent appreciation of opportunity one's own as well as other people's. it comes through full and complete living. in the english graveyard where my parents are buried there was a tombstone (the first that caught one's eye on going through the gates) and on it the words "she hath done what she could" to me it always seemed so doleful the epitaph of a failure. i regret i have not done all i could, but i always did my best as i saw it at the time. i worked. i made mistakes. i agonised and i rejoiced. i had a grand time living and i am not going to have a bad time dying- 7- the unfinished autobiography copyright 1998 lucis trust chapte

is i did. it was a much rougher group of factory hands rather tough women, mexicans and the type of man i had never met before even in social work. when i first went into this department they made it hard for me by poking fun at me. i didn't belong, apparently. i was obviously too good and, of course, exceedingly proper and they did not know what to make of me. a gang of them used to collect near the gate of the factory and when i hove in sight they'd start singing "nearer my god to thee" i didn't like it at first and used to shudder at the thought of going through the gate but, after all, i'd had a lot of experience in handling men and little by little i won them, so that i really had a good time. i never lacked for fish to pack. a clean newspaper would find its way mysteriously on to my

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

has come down from the far-off period of the matriarchate, which had a religion that recalled the ancient ways of the earlier system and in- 215- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust which period of time lilith symbolised the world mother, until eve took her place. on the sense of futility. in connection with the work of the healer with patients at the gate of death, he may experience a sense of futility. is it possible to know just what he can do? should he continue his effort to help the newly freed soul to go forward into the light? in the face of all his knowledge (and he may have much, and in spite of his yearning desire to aid the departing one, there seems naught to do but to step aside, with a sense of utter futility, whilst the love

may experience a sense of futility. is it possible to know just what he can do? should he continue his effort to help the newly freed soul to go forward into the light? in the face of all his knowledge (and he may have much, and in spite of his yearning desire to aid the departing one, there seems naught to do but to step aside, with a sense of utter futility, whilst the loved one passes through the gate which leads to what, my brother? we can go up to the gates, but it seems as yet that we can go no further. even the deep-seated belief in the persistence of the immortal soul proves inadequate, and only serves to comfort the serving healer personally, but suffices not to reveal to him what help he can give. there is little i can say as we wait, at this significant time, for the coming rev

le. it will be found by all healing agencies that when working with those who are spiritually-minded and those whose lives have for a long time been based upon right effort and a correct "rendering unto caesar the things which are caesar's and unto god the things which are god's" that the work of healing will be greatly accelerated or, on the other hand, that the task of smoothing the way through the gates of death will be greatly simplified. after all, death is in itself a work of restitution. it involves the work of rendering back of substance to the three worlds of substance, and doing it willingly and gladly; it involves also the restoration of the human soul to the soul from whence it emanated, and doing this in the joy of reabsorption. you must all learn to look upon death as an act

ose again. i the destroyer am. a treatise on the seven rays, vol. i, page 63. the intent of the lord of the first ray is to stand behind the other divine aspects, and when they have achieved their purpose, to shatter the forms they have built. he is the controller of the death drama in all kingdoms a destruction of forms which brings about release of power and permits "entrance into light through the gateway of death" page 64. a "withhold thy hand until the time has come. then give the gift of death, o opener of the door" page 65. b "separate the robe from that which hides behind its many folds. take off the veiling sheaths. let god be seen. take christ from off the cross" page 69. the first step towards substantiating the fact of the soul is to establish the fact of survival, though- 243

spiritual value is persistent, ageless, immortal and eternal. only that dies which is valueless, and from the standpoint of humanity that means those factors which emphasise and assume importance where the form is concerned. but those values which are based on principle and not upon the detail of appearance have in them that undying principle which leads a man from the "gates of nativity, through the gates of perception, to the gates of purpose" as the old commentary expresses it. i have endeavoured to show you how the first part of this law x has a simple application to mankind, as well as an abstract and abstruse meaning for esotericists. the last paragraph in this law x cannot be interpreted in this same manner nor applied in this way. it concerns only the "passing over" or the "discard

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

heir freewill, as did d.a.o. quite a number of you simply suffered from inertia, and though pleased and excited over the material received from me, in the group or personal instructions, were too lazy to avail yourselves to the full of that which was given, and consistently failed to comply with my requests. it is valuable to note a most significant point of interest: all those who passed through the gates- 65- discipleship in the new age- volume ii copyright 1998 lucis trust of death passed to a definitely closer relationship; they had earned this reward and have availed themselves of that which i had taught them. they are, as you know, c.d.p, k.e.s, d.p.r. two others are today rapidly fitting themselves to follow these three disciples into the ashram. they are: b.s.w, who was temporarily

er two more years to fight through to clarity of vision. to the other eight remaining of the original group i have no comment to make but that of encouragement. they are holding steady, but have enough teaching whereon to work and can take no more stimulation. the majority of them will not be kept waiting for admission to a definitely more positive penetrating in the ashram when they pass through the gates of death. h.s.d. for the remainder of her life should work at the attainment of a quiet spirit, and she should also stand by a.a.b. as long as a.a.b. needs her. l.d.o. must attain to a broader point of view in place of her limited approach to humanity's problems; she must give up her assurance that the palliatives and solutions which she suggests are completely right. f.c.d. is doing wel

ouls" was so great that their invocative appeal and their magnetic radiation reached a potency which could not be denied; the balance of equilibrium, attained between the kingdom of god on earth and the kingdom of god in heaven (to use christian phraseology) became such that the "gates of return" could be opened and free intercourse established between the fourth and the fifth kingdoms in nature. the gates (and i am still speaking in symbols) are already opening and soon will stand wide open to admit the passing of the "son of man, the perfected son of god- 283- discipleship in the new age- volume ii copyright 1998 lucis trust back to the place our earth where he earlier demonstrated perfect love and service. but as you know this time he will not come alone, but will bring with him the hea

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, 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

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e in which divine intervention can take place. the prince of peace will lead his people through war to peace. those who think only in terms of peace as they understand it and desire it are apt to forget the biblical implication that the prince of peace takes a definite part in the battle of armageddon (now in full progress. after achieving victory, he will then lead his triumphant cohorts through the gates into "jerusalem" the city of peace. the symbolic and practical significance of this is becoming increasingly apparent. this notable event can and will take place when the free will of the people, blended by invocation and prayer, can make this possible- 170- the externalisation of the hierarchy copyright 1998 lucis trust divine intervention could also take the form of a cataclysmic happe

lace and the spiritual hierarchy of our planet drew nearer to humanity; the spiritual way to god was opened for those who consciously can move forward, who can definitely demonstrate the christ spirit, and who earnestly seek enlightenment and liberation. the true appeal of christ's words "ye shall know the truth and the truth shall make you free" urges them to move forward into the light, through the gate of initiation and on to that path which "shineth ever more and more until the perfect day" at the time of the second great approach, the- 269- the externalisation of the hierarchy copyright 1998 lucis trust fact of the existence of the spiritual hierarchy, of the open door to initiation and of the way of sacrifice first dawned on the human consciousness; from that moment men have found th

people of the world, and the effect of the world war (1914-1945. all these factors have wrought a great destruction in the materialistic world and have produced a very real expansion in the human consciousness; also, as one of the masters, unknown to you, remarked at a meeting of members of the hierarchy a few weeks ago "one of- 341- the externalisation of the hierarchy copyright 1998 lucis trust the gates is open; those who are ready can come in, but we now can go through it also, and can go to them in a new sense and more directly. may shamballa help us" it is realised by all in the hierarchy that the major test connected with a higher initiation confronts them. disciples should attempt to realise the tremendous sacrifice involved in this outward move of the hierarchy into secular existe

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

panded feeling and will give place to sight and perfect comprehension- 499- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust know when the music of the spheres comes to you note by note, in misty dawn or sunny noon, at cool of eve, or sounding through the deep of night, that in their rhythmic tone lies secret revelation. an esoteric fragment where is the gate, o lanoo, which guards the triple-way? within the sacred heart of him who is the threefold path. i reach the gate and pass within, entering thus the heart, through the means of wide compassion. how many gates are there, o passer on the way? the gates are seven, each leading to the centre of a great sphere of bliss. by the one who seeks to know, the first gate must be found. that entered

h. i reach the gate and pass within, entering thus the heart, through the means of wide compassion. how many gates are there, o passer on the way? the gates are seven, each leading to the centre of a great sphere of bliss. by the one who seeks to know, the first gate must be found. that entered, in periodic cycles he will find the other six. you speak of wide compassion as the key that opens wide the gates. explain in words the simplest the need that this involves. the need of gentle mercy, which knows and sees yet understands; the need of tears of crystal to wash away a brother's sins; the need of fiery courage that can hold a brother's hand, and lift and elevate him though all the world cry "nay; the need of comprehension, that has experienced and knows; the occult sense of oneness must

explain in words the simplest the need that this involves. the need of gentle mercy, which knows and sees yet understands; the need of tears of crystal to wash away a brother's sins; the need of fiery courage that can hold a brother's hand, and lift and elevate him though all the world cry "nay; the need of comprehension, that has experienced and knows; the occult sense of oneness must guide unto the gate. what else will lead a man to the portal of the path? compassion first and conscious oneness; then death to every form that holds and hides the life; next wisdom linked with learning, and the wise use of the word; speech of an occult nature and the silence of the centre, held in the noise of all the world. can you, o lanoo, blend these thoughts into a threefold charge? first oneness, then

eatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the nucleus. when you attain the significance of violet, the laws of health and magnetic alleviation will be no longer sealed. the seal is being loosed by the devas of the shadows; the yellow approaches the violet and the red progresses. the ranks approach and cooperation is possible. in loosening the seal the gateway opens. these three are the great helpers and in their hands lies knowledge for the next generation. approach. the hidden portal an immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitude of indecision. the cone stands between the man and a fruitful country. rises the cone from out the arid waste. naught but its heat is felt, naught

ALICE BAILEY THE LABOURS OF HERCULES

c testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the trut

l he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey

shioning. he would rather bludgeon his way through with what he knew he could use than use the unfamiliar tools which had been given him. so he clutched his wooden club and set out upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my son, go forth. pass through the gate and enter on the way. perform thy labor- 19- the labours of hercules and return to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great act of service was begun. the story that they tell carries instruction for the sons of men, who ar

urn to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great act of service was begun. the story that they tell carries instruction for the sons of men, who are the sons of god. the son of mars, diomedes of fiery fame, ruled in the land beyond the gate, and there he raised the horses and the mares of war, upon the marshes of his land. wild were these horses and fierce the mares and all men trembled at their sound, for they ravaged up and down the land, wreaking great damage, killing all the sons of men who crossed their path, and breeding steadily most wild and evil horses "capture these mares, and stop these evil deeds" was the command

nered these wild mares within a field [28] wherein there was no further place to move, and there he caught and tethered them. he yelled with joy at the success achieved. so great was his delight in the prowess thus displayed that he deemed it 'neath his dignity to hold the mares or drive them on the way to diomedes. he called his friend, saying "abderis, come hither and drive these horses through the gate. and then he turned his back and pridefully marched forward. but abderis was weak and feared the task. he could not hold the mares, or harness them or drive them through the gate in the footsteps of his friend. they turned on him; they rent and trod him underfoot; they killed him and escaped into the wilder lands of diomedes. wiser, grief-stricken, humble and discouraged, hercules returne

AN INTRO TO STUDY OF THE KABALAH

tim--the discourse of the aged--the prophet elias, and januka- the young man; with notes called tosephta and mathanithan. in course of publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the

ANALYSIS OF THE 5 6 INITIATION

second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty l

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a reward also on earth within the bonds of the order, because this is said to be divine and possessed of the treasures of wisdom. the kind of wisdom and the nature of the great secret is revealed in the perpetu

BEHOLDERS OF NIGHT

on[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the

on of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural o

ft hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all o

t is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own des

l beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside world of atavisms and the lesser and greater famulus of the self, that the sabbatic path awakens our potential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas grant, armiluss faust, charles gonzales, aaron besson, frater scorpius nokmet, stephen cass, nathan harris (red priory) and the independent initiates of the luciferian path. vox barathrum, michael ford [1] iblis, the black light by peter lambor

BLACK WITCHCRAFT

shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and

BLAVATSKY H P ANTHROPOGENESIS

are subordinate to their "fathers" and "mothers- the latter interchangeable and varying with each nation- the gods and their planets, such as jupiter, saturn bel, brihaspati, etc (c "his breath gave life to the seven" refers as much to the sun, who gives life to the planets, as to the "high one" the spiritual sun, who gives life to the whole kosmos. the astronomical and astrological keys opening the gate leading to the mysteries of theogony can be found only in the later glossaries, which accompany the stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogon

relating to these has been applied to, and read one after another, still a profound mystery in their past, and it is to that past alone that he directs his eager gaze. he cares little whether it be the seed from[[footnote(s* apophis or apap is the serpent of evil, symbol of human passions. the sun (osiris-horus, destroys him, when apap is thrown down, bound and chained. the god aker "the chief of the gate of the abyss" of aker, the realm of the sun (xv. 39) binds him. apophis is the enemy of ra (light, but the "great apap has fallen" exclaims the defunct "the scorpion has hurt thy mouth" he says to the conquered enemy (xxxix. v. 7. the scorpion is the "worm that never dies" of the christians. apophis is bound on the tau or tat "the emblem of stability (see the erection of tat in tatoo, rit

BLAVATSKY H P COSMOGENESIS

fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangled out of recognition, between the two cars of jagannatha- bigotry and materialism; one ac

ecret wisdom. 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

darwinian theory, however, of the transmission of acquired faculties, is neither taught nor accepted in occultism. evolution, in it, proceeds on quite other lines; the physical, according to esoteric teaching, evolving gradually from the spiritual, mental, and psychic. this inner soul of the physical cell- this "spiritual plasm" that dominates the germinal plasm- is the key that must open one day the gates of the terra incognita of the biologist, now called the dark mystery of embryology (see text and note infra (f) the fifth group is a very mysterious one, as it is connected with the microcosmic pentagon, the five-pointed star representing man. in india and egypt these dhyanis were connected with the crocodile, and their abode is in capricornus. these are convertible terms in indian astro

BLUE EQUINOX

y yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the lord; the lord hath delighted in the palace of porphyry. my lips shall rejoice in the righteousness of the lord; my belly shall give thank, for the lord filleth it with benediction. i am the vessel of the lord; the lord delighteth in me; the lord hath brought me to fulfilment. give praise unto the lord, all ye that love the lo

ed her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotu

his. for there be certain gates which no being who is still conscious of dividuality, that is, of the self and not-self as opposites, may pass through: and in the storming of those gates by fiery assault of lust celestial, your flame will burn vehemently against your gross self, though it be already divine beyond your present imagining, and devour it in a mystical death, so that in the passing of the gate all is dissolved in formless light of unity. liber cl 117 now then, returning from these states of being, and in the return also there is a mystery of joy, you will be weaned from the milk of darkness of the moon, and made partaker of the sacrament of wine that is the blood of the sun. yet at the first there may be shock and conflict, for the old thought persists by force of its habit: it

face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be (birth) the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be (marriage) the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be (death) the deacon: term of all that liv

t would be too petty to regard mara as a christian would regard a man who offered him a cigarette. the supreme and blinding light of this jewel is the great vision of light. it is the light which streams from the threshold of nirvana, and mara is the .dweller on the threshold. it is absurd to call this light .evil. in any commonplace sense. it is the two-edged sword, flaming every way, that keeps the gate of the tree of life. and there is a further arcanum connected with this which it would be improper here to divulge. 33. the moth attracted to the dazzling flame of thy nightlamp is doomed to perish in the viscid oil. the unwary soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of mara. the result of failing to reject rewards is the return to ear

BOOK OF ENOCH

the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everythi

nd semyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out and complain unto the gate of heaven, and their lament has ascended, and they cannot go out in the face of the iniquity which is being committed on the earth. 9.1] 1 and you know everything, before it happens, and you know this, and what concerns each of them. but you say nothing to us. what ought we to do with them, about this" 4) the most high of the watchers speaks out (pages 19-21) enoch presents us with a cond

he 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 the gates out of which they come, and wrote down all their outlets, for each one, individually, according to their number. and their names, according to their constellations, their positions, their times, and their months, as the angel uriel, who was with me, showed me. 33.4] and he showed me everything, and wrote it down, and also their names he wrote down for me, and their laws and their functio

BOOK T

titude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flu

BOOK OF BLACK SERPENT

he side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compound

BOOK OF DOOM

presses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infe

BOOK OF PLEASURE

mifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being

gy has no vital function. it is this energy which is utilised for the vitalization of sigils. sigils. the psychology of believing. if the "supreme belief" remains unknown, believing is fruitless. if "the truth" has not yet been ascertained, the study of knowledge is unproductive. even if "they" were known their study is useless. we are not the object by the perception, but by becoming it. closing the gateways of sense is no help. verily i will make common-sense the foundation of my teaching. otherwise, how can i convey my meaning to the deaf, vision to the blind, and my emotion to the dead? in a labyrinth of metaphor and words, intuition is lost, therefore without their effort must be learned the truth about one's self from him who alone knows the truth. yourself. of what use the wisdom of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

he stalking of the ape to the actual killing, by blowpipe. an interesting point, however, is the inclusion in the song of the ape's feelings and the reactions of its family to its death" witchcraft from the inside raymond buckland, llewellyn, mn1971 enter the darkness. yet do we do so gladly, for we know it to be but the turning of the mighty wheel of the year" priestess "at this time of the year the gates between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary greatly and may be based on any of a number of themes, including local beliefs and practices. here are some examples: life death new life; death o

ead. as she does, covener lights the cauldron fire. covener "now is our lord among us. speak, for we are your children" priest "behold, i am he who is at the beginning and at the end of time. i am in the heat of the sun and the coolness of the breeze. the spark of life is within me, as is the darkness of death. lesson six: sabbats 169 70/ bucklcind's complete book of witchcraft for i am he who is the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world itself to touch the stars. yet gentle am i, ever, as the lover. i am he whom all must face at the appointed hour, yet am i not to be feared, for i am brother, lover, son. death is but the beginning of li

journey" priestess "the lady sets her foot upon the path" then follows an enactment of a seasonal motif (e.g. triumphant return of the goddess from the world between lives; creativity/reproduction; start of one of the breeding seasons for animals, both wild and domestic; dancing about the maypole; driving of cattle between two fires to ensure a good milk yield. bell is rung seven times. covener "the gates swing back and forth and all may freely pass through. our lord has reached the ending of his journey, to find the lady awaiting him, with warmth and comfort. this is a time for joy and a time for sharing. the richness of the soil accepts the seed; and now is the time that seeds should be spilled. togetherness brings joy and abundance fills the earth. let us celebrate the planting of abun

to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginning and the end of time. i am in the hgat of the sun and the coolness of the breeze. the spark of life is within me as is the darkness of death; for i am the cause of existence and the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world to touch the stars. yet gentle, ever, am i, as the lover. 1 am he whom all must face at the appointed hour, yet am i not to be feared, for i am brother, lover, son. death is but the beginning of life and

BUDGE E

but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu

hehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh. click to view (left) the nine ape-warders (right) the twelve goddesses of the gates. each goddess stands with her arms hanging by her sides. p. 11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are calle

t, which read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-hra" click to view the boat of af, the dead sun-god, in the seventh hour. in the middle register are- 1. the boat of ra, who stands under a canopy formed by the body of the serpent mehen; the go

uat, which is passed through by the sun-god during the eighth hour of the night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the hidden gods who are on their sand, p. 162 and he addresseth to them words in his boat whilst the gods tow him along through this city by means of the magical powers of the serpent mehen. the name of the gate of this city is aha-an-urt-nef. the name of this city is tebat-neteru-s. the name of the hour of the night which guideth this great god is nebt-usha" the circles of this division are thus described "the hidden circles of ament which are passed through by the great god, his boat being towed along by the gods who dwell in the tuat; let them be made according to the figures [which are depict

. having passed through the eighth division of the tuat, the boat of the sun arrives at the ninth division, which is passed through by the sun during the ninth hour of the night. the opening text reads "this great god taketh up his place in this circle, p. 187 and he addresseth words from his boat to those who are in it. the divine sailors join the boat of this great god in this city. the name of the gate of this city through which this god entereth and taketh up his place on the stream which is in this city is saa-em-keb; the name of this city is best-aru-ankhet-kheperu; the name of the hour of the night which guideth this great god is tuatet-maketet-en-neb-s" the line of text which runs above the upper register reads "the hidden circle of amentet, through which this great god travelleth

CALLING TO THE FIRST OF WITCH BLOOD

knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pa

CASE PAUL F THE BOOK OF TOKENS

ometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" f

and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine un

name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and i

at power in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of

o all. everything that is, even those things which men account unclean. is an aspect of this all, which is myself. and as the fish is hidden in the waters of the sea, so is the secret of the one shut up within the semblance of the many. therefore is the fish a sign of the secret wisdom, for that wisdom is naught but the discovery of the one. 4 to thee, o israel, is the opening and the shutting of the gates. to thee, after many questionings of "what" and "which" shall appear as in a flash of lightning the unfolding of the secret. that dazzling whiteness, too brilliant to be borne by mortal eyes. lighteth the path of every blessed one who attaineth to immortality [130] n u n yea, immortality is known to the wise who understand the secret of my perpetual being the secret, whereof the fish con

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d evil have become focused around this festival: our ancestors projected their anxieties on to bad witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at mid-winter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the

CHRONOLOGIA RORISPERGIUS

tions in prague 1589 dr john dee meets h. khunrath at bremen in germany fl.ca.1590-ca.1600 paullus (i.e. peter) van der doort antwerp engraver of rosicrucian emblems 1591 reprinting of john dee's hieroglyphic mona 1592 alexander dickson at the scottish court likely to have discussed the art of memory with william schaw. 1592- 1670 john amos comenius rosicrucian published janua linguarum reserata (the gates of tongues unlocked and opened)and the way of light..we may hope that 'an art of arts, a science of sciences, a wisdom of wisdom, a light of light' shall at length be possessed. the inventions of previous ages, navigation and printing, have opened a way for the spread of light. we may expect that we stand on the threshold of yet greater advances. the 'universal books' will make it possib

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

he gave me a golden token on which stood no more than these two letters, s.c, entreating me that when it stood me in good stead, i would remember him. after which i asked him how many had come in before me, which he also told me, and lastly out of mere friendship gave me a sealed letter to the second porter. now having lingered some time with him, the night grew on. whereupon a great beacon upon the gates was immediately fired, so that if any were still upon the way, he might make haste thither. but the way, where it finished at the castle, was enclosed on both sides with walls, and planted with all sorts of excellent fruit trees, and on every third tree on each side lanterns were hung up, in which all the candles were lighted with a glorious touch by a beautiful virgin, dressed in sky-co

y beginning to be extinguished. whereupon i went with such haste that i did not heed the porter, i was in such anguish; and truly it was necessary, for i could not run so fast but that the virgin, after whom all the lights were put out, was at my heels, and i should never have found the way, had she not given me some light with her torch. i was moreover constrained to enter right next to her, and the gate was suddenly clapped to, so that a part of my coat was locked out, which i was verily forced to leave behind me. for neither i, nor they who stood ready without and called at the gate, could prevail with the porter to open it again, but he delivered the keys to the virgin, who took them with her into the court. meanwhile i again surveyed the gate, which now appeared so rich that the whole

the lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under the gate. i then bestowed them upon an old man, after which two pages with as many torches conducted me into a little room. there they asked me to sit down on a form, which i did, but they, sticking their torches in two holes, made in the pavement, departed and thus left me sitting alone. soon after i heard a noise, but saw nothing, and it proved to be certain men who stumbled in upon me; but sinc

he wall was a fine meadow with certain little gardens, in which grew strange, and to me unknown, fruits; and then again there was an inner wall about the tower. the tower itself was just as if seven round towers had been built one by another, yet the middlemost was somewhat the higher, and within they all entered one into another, and had seven storeys one above another. being come in this way to the gates of the tower, we were led a little aside by the wall, so that, as i well observed, the coffins might be brought into the tower without our taking notice; of this the rest knew nothing. this being done, we were conducted into the tower at the very bottom, which although it was excellently painted, yet we had little recreation there; for this was nothing but a laboratory, where we had to b

ne after another distributed amongst the lords. but our old lord, and i, most unworthy, were to ride alongside the king, each of us bearing a snowwhite ensign with a red cross. indeed, i was made use of because of my age, for we both had long grey beards and hair. i had also fastened my tokens about my hat, which the young king soon noticed, and asked if i were he who could redeem these tokens at the gate? i answered in most humble manner, yes. but he laughed at me, saying, there was no need for ceremony; i was his father. page 83 then he asked me with what i had redeemed them? i replied, with water and salt. whereupon he wondered who had made me so wise; upon which i grew a bit more confident, and recounted to him how it had happened with my bread, the dove and the raven, and he was pleas

DARK GODS

ated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the purpose of the cosmic cycles and the opening of the gates since `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthuna

al universe and the universe of the acausal are joined they are physical gates, and passage from one universe to another is possible through them. according to legend, star gates exist near to stars dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st centu

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nk this physical dimension we see around us with other space-time dimensions. some of these gateways are reckoned to be at the great sacred places of the ancients, like stonehenge, machu picchu in peru, ayers rock, and the former lands of babylon and mesopotamia, now iraq. the bermuda triangle is believed to be another, which could explain the many strange disappearances of ships and aircraft, as the gateway opens. it may even be that these gateways were largely closed down for positive reasons, to prevent more negative extraterrestrials from entering this space-time reality. there are lots of maybes and so much more to know and understand. jamming frequency, closing the dimensional gateways, perhaps both- the precise cause of the prison doesn't matter for what i am saying in this book. al

DAVID ICKE CHILDREN OF THE MATRIX

his as a conflict or war between "us" and "them" we are confirming just how "plugged" we are "us versus them" is matrix thinking, a matrix perception. this should not be viewed as some kind of "fight" because what you fight, you become. but matrix-minded people are the enemies of freedom that's for sure. enemies of their own freedom and the freedom of all who exist in the great illusion. they are the gatekeepers of the matrix, daily suppressing the thoughts, desires, people, and information that could set us- and them- free. of course, the conscious agents of the illuminati are placed in the positions of economic, business, media, political, legal, and military power to hold this mental and emotional sheep-pen together. but they could not do this alone. they have to manipulate humanity to

agents of the thought police. for us to be free, we must set everyone else free. to cease to be a sheep, we must cease to be a sheepdog. how simple that is, yet how difficult it seems to be for humans in their present hypnotic state. but we can only stop being a sheep dog when we realise that we are a sheep dog and we are so blind to our own desire for control over other people's lives and 394 t the gatekeepers 395 thoughts. ask anyone if they believe in freedom and all except a tiny minority will say "yes. its not something that people like to be seen to be against. not good street cred. so we all believe in freedom by reflex action, but do we live it by everyday action? you have got to be kidding. if we did, this book, and all my others, would have no reason to be published. we would al

nd all except a tiny minority will say "yes. its not something that people like to be seen to be against. not good street cred. so we all believe in freedom by reflex action, but do we live it by everyday action? you have got to be kidding. if we did, this book, and all my others, would have no reason to be published. we would already be free and reconnected to multi-dimensional paradise. who are the gatekeepers of the matrix? who are the prison warders, the border guards of the great illusion? we are. the gatekeeper parents, partners, and priests we want our children to live in a free world, right? then why don't we even allow them to live in a free home? intergenerational conditioning by parents of their children is one of the greatest of all gatekeeping activities. if the parent is a ch

e kind of freedom they really want- the freedom to hear someone support their own beliefs and the freedom to suppress anyone else who has a different view. in fact, that is the "freedom" that most people want. i observed another financial group based in arizona, and heard them talk about freedom from the system, freedom of expression, and all the usual stuff they think will pull people into their the gatekeepers 397 web. they said the organisation was created to promote freedom when it was merely created to make as much money as possible. fine, if that's your thing, but be honest about it and don't bullshit me with tearful, carefully rehearsed, garbage about how you are doing it to free the people. free your overdraft, more like. funnily enough, it turned out to be one of the most dictator

ad been a blueprint relationship it would have been over in an instant ten years ago. but it wasn't and it isn't, and that is why it has endured and grown, even though the form it takes may have changed. the experiences we have endured, shared, and overcome have made us stronger, wiser, more enlightened people. and, most importantly, more individual people, expressing a far greater inner strength the gatekeepers 399 and sense of confidence and respect for who we are. this has been the whole evolutionary reason for what we have experienced: to make us emotionally stronger and free as our own unique selves without the need to have anyone alongside as an emotional crutch. i leaned on linda emotionally for a long time. i don't now. she leaned on me. she doesn't now. we are all being challenged

DAVID ICKE THE BIGGEST SECRET

tannia (barati) holding her circle andcross shield, the ancient sun symbol! note also thenames given to space craft, military aircraft, andnaval ships like hermes, nimrod, atlantis, andcolumbia. all symbolic to the brotherhood.the fleur-de-lis is another ancient symbol whichis widely used today, particularly by royalty, and you find it on the fences around manybuildings. it can be found on one of the gates to the white house. it was used by themerovingians in france and, apart from its connection to them, it symbolises the babylo-nian god nimrod, and lilith, the name symbolising the reptilian bloodline. the red rose isfigure 45: the double cross of the houseof lorraine which can be seen today in thelogo of the exxon oil company- figure 46.figure 47: texaco. thepentagram in the circlewith t

DEMONIC BIBLE

deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus in ona literature) the embassy of s.a.t.a.n. may no longer exist, but the social

med a few rituals. it was during this time that he began writing the demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of sata

rse which is creating god. satan is a metaphor for man. the rise of lucifer is the rise of man to his eventual destiny. the aeon of lucifer did not utterly destroy the aeon of set, but augmented it. set is the "dynamic" of the universe, the source consciousness which- through man- is creating god "the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed s

en in the demonic bible but is not the entire demonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four "princes of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in t

s as well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will elimina

DIABOLUS

sses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unas

ration guides and brings that which we desire spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magi

DION FORTUNE CEREMONIAL MAGIC UNVEILED

never knew. no specific charges were ever made against me, save that of not having the proper symbols in my aura. finally i was turned out without reason assigned, save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in con

DION FORTUNE MYSTICAL QABALA

menclature is apt; for form, although it is the builder and organiser, is also the limiter; each form that is built must in turn be outgrown, lose its mystical qabala page 84 usefulness, and so become a hindrance to evolving life, and therefore the bringerin of dissolution and decay, which lead on to death. the father is the giver of life; but the mother is the giver of death, because her womb is the gate of ingress to matter, and through her life is ensouled in form, and no form can be either infinite or eternal. death is implicit in birth. 7. it is between these two polarising aspects of manifestation-the supernal father and the supernal mother-that the web of life is woven; souls going back and forth between them like a weaver's shuttle. in our individual lives, in our physiological rhy

ncerned with the mineral aspect of earth. he is throned upon the most ancient rocks where no plant grows. 48. it is this silence which has ever been held to be an especially desirable virtue in women. be that as it may, and no doubt her tongue is her most dangerous weapon, mystical qabala page 107 silence indicates receptivity. if we are silent, we can listen, and so learn; but if we are talking, the gates of entrance to the mind are closed. it is the resistance and receptivity of binah which are her chief powers. and out of these virtues comes the vice which is constituted by their overplus, the avarice which denies too much and would withhold even that which is needful. when this prevails, we need the generous gedulah-geburah, jupiter-mars influence to slay the old god, the slayer of his

hangs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, for the gods are not illusions. what then shall he answer? 12. the intuition of a poet has given us the answer "for no thought of man made gods to love and honour ere the song within the silent soul began, nor might earth in dream or deed take heaven upon her till the word was clothed with speech by lips of man" 13. therein we have the clue to the riddle. the gods are the creations of th

through the correspond mg factors in our own temperaments that we come into touch with the forces of nature. it is the venus within that puts us in touch with the influences symbolised by netzach. it is the magical capacity of our own mind that puts us in touch with the forces of the sphere of hod-mercury- thoth. if there is no venus in our own nature, no capacity to respond to the call of love, the gates of the sphere of netzach will never open to us and we shall never receive its initiation. equally, if we have no magical capacity, which is the work of the intellectual imagination, the sphere of hod will be a closed book to us. we can only operate in a sphere after we have received the initiation of that sphere, which, in the language of the mysteries, confers its powers. in the technic

oman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted 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

DION FORTUNE PSYCHIC SELF DEFENSE

nothing to it. in order to handle the subconscious mind effectually, we make a mental picture of the thing we want done and hold it in mind by repeated applications until the subconsciousness begins to be influenced and takes up the task of its own accord. this is the end-result of all suggestion, and the different kinds of suggestion are distinguished, not by the difference in end-result, but by the gate through which they enter the subconscious mind. auto-suggestion originates in our own consciousness; waking suggestion originates in the mind of another and is conveyed to our mind by the ordinary channels of the spoken or written word; hypnotic suggestion enters the subconscious mind direct, without impinging upon consciousness at all. hypnotic suggestion (which means, literally, suggest

mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual ones) once this reaction is achieved, the battle is half over, for the gate of the city has been opened from within, and there is free ingress. the telepathic suggestion of definite ideas can now proceed rapidly. it is this point which is the critical one in any occult attack. up to this point, the defender has the advantage. if he has sufficient knowledge, the knowledge i hope to make available through this book, he can without any undue exertion retain that adv

feeling as if the barriers between the seen and the unseen were full of rifts and i kept on getting glimpses of the astral mingling with my waking consciousness. this, for me, is unaccustomed, for i am not naturally psychic, and in the technique in which i was trained we are taught to keep the different levels of consciousness strictly separate and to use a specific method for opening and closing the gates. consequently one seldom gets spontaneous psychism. one's vision resembles the use of a microscope in which one examines prepared material. the general sense of vague uneasiness gradually matured into a definite sense of menace and antagonism, and presently i began to see demon faces in flashes, resembling those picture-images which psychologists call by the unpleasing name of hypnogogic

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hath come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was d

1) what then is this? it is re-stau;[4] that is to say, it is the underworld on the (52) south of naarut-f,[5] and it is the northern door[6] of the tomb. now as concerning (53) she-maaat,[7] it is abtu; or (as others say, it is the road by which his (54) father tmu travelleth when he goeth to sekhet-aaru,[8 (55) which bringeth forth the food and nourishment of the gods behind the shrine (56) now the gate of sert[9] is the gate of the pillars of shu (57) the northern gate of the underworld; or (as others say, it is the two leaves of the door through (58) which the god tmu passeth when he goeth forth in the eastern horizon of heaven (59 "o ye gods who are in the presence[10 (of osiris, grant me your arms, for i am the god (60) who shall come into being among you [1. according to brugsch (di

one of the two sacred lakes of heracleopolis magna. 2. literally "heads" 3. for the locality of this name in egypt, see brugsch, dict. g og, p. 248. 4. i.e" the door of the passages of the tomb" 5. the chief variants in naville are. 6. variants. 7. i.e, the "pool of double truth" 8. after the name sekhet-aaru, british museum papyrus no. 9900 has "i come forth to the land of the. i come forth from the gate ser "what then is this" the papyrus of ani omits this passage. 9 according to brugsch (die biblischen sieben jahre der hungersnoth, p. 13) should be read t'eser. in 1867 dr. birch translated "i go from the gate of the taser (bunsen, egypt's place, vol. v, p. 174. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (8 of 14 [8/10/2001 11:27:39 am] 10. a variant has "who are in hi

t make me to rise (7) so that i may ascend unto heaven, and there may that be done which i command in the house of the ka of ptah.[6] i know my heart, i have gotten the mastery over (8) my heart, i have gotten the mastery over my two hands and arms, i have gotten the mastery over my feet, and i have gained the power to do whatsoever my ka pleaseth (9) my soul shall not be shut off from my body at the gates of the underworld; but i shall enter in peace, and i shall come forth in peace [1. a very fine set of examples of blue, green, and yellow glazed fa ence pectorals inlaid with scarabs is exhibited in the fourth egyptian room. 2. i.e, the judgment hall of osiris, in which hearts were weighed. 3. var "west" 4. on the word# see brugsch, w rterbuch (suppl, p. 1289, and stern, glossarium, p. 1

scribed. no. 20,619, red glass) buckle set in a gold frame, and inscribed with a few words of the chapter of the buckle, and the name of aah-mes the scribe; no. 8258, mottled glass buckle having the loop inlaid with blue composition; no. 8259, red fa ence double buckle, pierced lengthwise for threading in a necklace] p. 359 deceased] he shall be among those who follow osiris un-nefer, triumphant. the gates of the underworld shall be opened unto him, and a homestead shall be given unto him, together with wheat and barley, in the sekhet-aaru; and the followers of horus who reap therein shall proclaim his name as one of the gods who are therein. vignette: a heart. text [chapter xxixb (1) the chapter of a heart of carnelian. saith osiris ani, triumphant "i am the bennu, the soul of ra, and the

ELLIS LOW TWELVE 1907

our son before long" i said to his father, as i sat in the saddle with my horse reined up in front of his new quarters "don't forget to let him know that i, jerry chatten, did this because he burned my own camping on his trail iii home. he began the game and he will find i can play at it as well as he. i'm only sorry that he isn't here himself, but we shall meet before long" the good man stood at the gate, gazing up in my face, which was illumined by the glare from his own burning home. i can never forget the picture, for he held his battered hat in his hand, looking for all the world like a patriarch of old. he had no words of reproach to utter, nor did he seem to feel the slightest ill-will toward me. i even fancied i saw a mournful smile upon his beneficent countenance as he said in a v

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

perpetual imprisonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian ange

lly a mixture of the most ardent hope and a fixed despair. among the adepts who sought the laboratory of monsieur l, figuier noticed especially a young man in whose habits and language he could see nothing in common with those of his strange companions. he confounded the wisdom of the alchemical adept with the tenets of the modern scientist in the most singular fashion, and meeting him one day at the gate of the observatory, m. figuier renewed the subject of their last discussion, deploring that a man of his gifts could pursue the semblance of a chimera. without replying, the young adept led him into the observatory garden and proceeded to reveal to him the mysteries of modern alchemical science. the young man recognized a limit to the research of the modern alchemists. gold, he said, acco

and as thomas lake harris succeeded in arousing the interest of several wealthy men for the movements, the surrendered property was repurchased. a new era began in which scott and harris, the first the mouthpiece of st. john, the second of st. paul, acted as the chosen mediums through which the lord would communicate to man on earth. their house was called the house of god, and mountain cove was the gate of heaven. they proclaimed themselves to be the two witnesses named in rev. 10 and claimed to possess the powers spoken of. in one of his prayers harris said, oh lord, thou knowest we do not wish to destroy man with fire from our mouths! however, the two perfect prophets could not smother the growing discord against their autocratic rule, and soon the whole community dispersed. sources: c

o by the historian josephus (lib. 8, chap. 25) bab name given to mirza ali muhammad (1819.1850, who led the movement that was the direct precursor of the baha i faith. baha u llah (1817.1892, the founder of the baha i faith, was a member of the babi religion, which was in turn heavily influenced by the traditions of shia islam, the form of islam dominant in iran (formerly persia. the bab, meaning the gate (of revelation, was martyred for his faith. sources: balyuzi, h. m. the bab: the herald of the day of days. oxford: g. ronald, 1973. selections from the writings of the bab. comp. habib taherzadeh. haifa, israel: bahai world center, 1976. babau a species of ogre with which the nurses in the central parts of france used to frighten their charges. he was supposed to devour naughty children

(1861.1933) retired english marine officer and songwriter who was the psychic medium of part of the glastonbury scripts, in which indications were given regarding the site and characteristics of the long-lost edgar and loretto chapels of the abbey at glastonbury. bartlett was a friend of frederick bligh bond s, with whom the experiments were conducted and who excavated the abbey site. in his book the gate of remembrance (1918, bond, using the pseudonym john alleyne for his friend bartlett, describes these experiments and their outcome. bond believed that the scripts and also the automatic sketches made by bartlett gave archaeologically correct information, confirmed by the later excavations. critics of bond s book believed that such claims were not justified. sources: bond, frederick bligh

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the muses and of the moving spheres. ten is completeness, because one cannot count beyond it except by combinations formed with other numbers. in the ancient mysteries, ten days of initiation were prescribed. in ten is found evident signs of a divine principle. eleven is the number of the commandments, while twelve is the number of signs in the zodiac, of the apostles, of the tribes of israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was a

e production. he developed an audio-technology called hemi-sync (hemispheric synchronization) that facilitates self-directed exploration of focused states of consciousness. the institute offers programs that teach individuals the art of switching perceptual modes from the outer to the inner world of their own consciousness and to fields outside the realm of physical matter (i.e, other dimensions. the gateway program introduces participants, in a step-by-step manner, to inner exploration, allowing time for adjustment to each new experience and the emotions it might create. in 1981 the institute announced the discovery program, which offers some of the gateway techniques for use in-home. after robert monroe s death in 1998, he was succeeded by his daughter laurie a. monroe. the institute pub

96 brice rd, reynoldsburg, oh 43068. its internet page is found at http//members.tripod.com/%7ebelagrotto/grottoh.htm. sources:mystic order of veiled prophets of the enchanted realm. http//members.tripod.com/%7ebelagrotto/ grottoh.htm. february 20, 2000. mystical night (of the sufis) it was believed by the sufis that to attain the coveted state of mystical contemplation, it was necessary to close the gateway of the physical senses, so that the inner or spiritual senses might operate more freely. this injunction was sometimes taken literally, as by the brahmin yogis, who carefully closed eyes, ears, nose, and mouth in order to attain visionary ecstasy. the mystical night was thus a shutting out of all external sense impressions.of hope, fear, consciousness of self, and every human emotion.s

7. osty, eugen encyclopedia of occultism& parapsychology. 5th ed. 1158 the oupnekhat according to lewis spence in an encyclopaedia of occultism, the oupnekhat or oupnekhata (book of the secret) is a work written in persian providing the following instructions for the production of visions: to produce the wise maschqgui (vision, we must sit on a four-cornered base, namely the heels, and then close the gates of the body. the ears by the thumbs; the eyes by the forefingers; the nose by the middle; the lips by the four other fingers. the lamp within the body will then be preserved from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightni

new york: dial press, 1981. braun, kirk. the unwelcome society. west linn, ore: scout creek press, 1984. gordon, james s. the golden guru. lexington, mass: stephen greene press, 1986. milne, hugh. bhagwan: the god that failed. new york: st. martin s press, 1986. reprint, london: sphere books, 1987. rajneesh, bhagwan shree. the great challenge: a rajneesh reader. new york: grove press, 1982. i am the gate. new york: harper& row, 1977. the orange book. rajneeshpuram, ore: rajneesh foundation, 1983. tantra, spirituality, and sex. san francisco, calif: rainbow bridge, 1977. rajneesh: the most dangerous man since jesus christ. zurich, switzerland: rebel publishing house, 1983. strelley, kate. the ultimate gate. san francisco: harper& row, 1987. raj-yoga math and retreat a monastic community fo

EVIL AND UNCLEAN SPIRITS

d- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their f

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

as a little dark chamber, in which his wife lay in bed in great agony. my wife went up to her, and, after a little while, aided her till she brought forth the child after the same manner as other human beings. the man then offered her food, and when she refused it, he thanked her, and accompanied her out, and then she was carried along, in the same way in the wind, and after a while came again to the gate, just at 10 o clock. meanwhile, a quantity of old pieces and clippings of silver were laid on a shelf, in the sitting-room, and my wife found them next day, when she was putting the room in order. it is supposed that they were laid there by the vettar. that it in truth so happened, i witness, by inscribing my name. ragunda, the 12th of april, 1671 (keightley, 1878. another cleric, edward

FAUST

hance in a thousand volumes read that men have tortured themselves everywhere, and that a happy man was here and there?why grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since firs

rs glitter at my feet to other shores allures another day. a fiery chariot floats on airy pinions hither to me! i feel prepared to flee along a new path, piercing ether s vast dominions to other spheres of pure activity. this lofty life, this ecstasy divine! thou, but a worm, and that deservest thou? yes! turn thy back with resolution fine upon earth s lovely sun, and now make bold to fling apart the gate which every man would fain go slinking by! here is the time to demonstrate that man s own dignity yields not to gods on high; to tremble not before that murky pit where fantasies, self-damned, in tortures dwell; to struggle toward that pass whose narrow mouth is lit by all the seething, searing flames of hell; serenely to decide this step and onward press, though there be risk i ll float

breast of earth we are to suffer here. he left his very own pining for him we miss; ah! we bemoan, master, thy bliss! chorus of angels. christ is arisen out of corruption s womb! burst bonds that prison, joy over the tomb! actively pleading him, showing love, heeding him, brotherly feeding him, preaching, far speeding him, rapture succeeding him, to you the master s near, to you is here! outside the gate of the town all sorts of people are walking out. some young workmen why are you going off that way? other we re going to the hunters lodge today. the former but toward the mill we d like to wander. workman go to the river inn, that s my advice. a second the road that way is far from nice. the others what will you do? a third go with them yonder. a fourth come up to burgdorf! there you ll

ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water for your cane. faust you re likely right. i find no trace remaining of any spirit; it is all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no stormy lust to dare and do; the love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do

ook on and see. of rights we ve given up so many, we re left without a claim to any. and as to parties, of whatever name, there s been no trust in them of late; they may give praise or they may blame, indifferent are their love and hate. to rest them well from all their labour lie hidden ghibelline and guelph. who is there now who ll help his neighbour? each has enough to help himself. barred are the gates where gold is stored, and all men scratch and scrape and hoard, and empty all our coffers stay. steward. what ills i too must learn to bear! we want each day to save and spare, and more we re needing every day, and daily do i see new trouble growing. the cooks lack nothing, they ve no woes; for boars and stags and hares and roes and fowls, geese, ducks, and turkeys too, allowances-in-kin

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

here is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the way the mystical qabalah correlates the hebrew letters with the gates on the tree and those commonly seen in occult books on the subject. the tree provides a map through the four qabalistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also portrays what the first book of the torah describes as the fall of adam, which is then discussed in detail within the context of qabalistic te

. the name that can be named is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. together we call them the mystery. where the mystery is the deepest is the gate of all that is subtle and wonderful. 2 8, in all mystical traditions, the mysterious unknown at the roots of all things is spoken of as having both inactive (impersonal) and active (personal aspects. these two aspects are called faces in qabalah. when referring to the inactive aspect, represented by the letter ayin i, the zohar (book of splendor' 8: h" 2: 2 2:e 8% speaks of vast face(]pna

us that the sefiroth emanate as pairs of opposites, such as east and west, crown and foundation, and water and fire.17 the sefiroth are linked among one another by gates. each of the interconnecting gates is associated with a specific hebrew letter. the sefer yetzirah is the primary source for the teachings regarding the nature of the letters and their distribution among the sefiroth on the tree. the gates connecting the sefiroth are doors that allow our consciousness to travel from one plane of existence to another. for example, all living beings pass through two gates connecting three sefiroth every day and night. the physical plane, which is the waking state of dualistic consciousness in most human beings, is represented by the sefirah at the very bottom of the tree called kingdom (ther

ane of existence to another. for example, all living beings pass through two gates connecting three sefiroth every day and night. the physical plane, which is the waking state of dualistic consciousness in most human beings, is represented by the sefirah at the very bottom of the tree called kingdom (there is no equivalent in the sefer yetzirah. when we go to sleep at night, we first move through the gate of the letter beyt b that links sefirah kingdom to sefirah foundation/below, and into the geviyah (astral shell) in the world of formation. all people do this every night, and the vast majority experience it as an unconscious state of rem sleep. however, if the gate is crossed while maintaining awarenness, it will be experienced as a conscious dream state. sefirah foundation/below is the

d into the geviyah (astral shell) in the world of formation. all people do this every night, and the vast majority experience it as an unconscious state of rem sleep. however, if the gate is crossed while maintaining awarenness, it will be experienced as a conscious dream state. sefirah foundation/below is the point of departure from which we may enter the psychic states by passing through one of the gates into the side columns, or enter even higher levels of consciousness by moving further up the central column into sefirah beauty/last. 2" 2' 8: 5 when we pass through the next gate up the central column of the tree, called the gate of the gimel g, we move into the sefirah beauty/last. almost all people experience sefirah beauty/last as deep sleep, and pass through the two gates and among

FLY THE LIGHT

e and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge is also the name of the patron devil in the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of

FOCUS OF LIFE

he went to his couch and tried to rest but no sleep came, until daybreak: for he wondered who his sister was. the butcher of those who follow in a dream, aaos one day crossed the border line and wandered into the flat country towards what seemed, in the half-rain, a deserted heap of ruins. arriving closer to the city, there issued from it a dreadful stench accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern gate the form of a lion, and on the northern gate he constructed the form of a dog. into these images he introduced spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour

ginal, the name of the city is "al-asmunain; see the german translation of the arabic text (cited above, p. 49, note 2, p. 323. 54 hermes trismegistus and magic religious magic described in the asclepius. here are the man-made gods, statues of the animal- and bird-shaped gods of egypt, which hermes trismegistus has animated by introducing spirits into them so that they speak with voices and guard the gates of this magical utopia. the colours of the planets flash from the central tower, and these images around the circumference of the city, are they perhaps images of the signs of the zodiac and the decans which hermes has known how to arrange so that only good celestial influences are allowed into the city? the law-giver of the egyptians is giving laws which must perforce be obeyed, for he

FRATER ELIJAH ANGELS OF CHAOS

areth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet t

nt towards the evolution of all things. there was a hierarchy, not in the stupid human sense, but stages up the ladder towards this oblivion. one could not escape it("in" this universe) because it is everywhere, but one can be closer to the center. the words fail here because it is like "where does a moebius strip start/ stop" it was like an involuted manifold, but the "hole" was part of it also. the gateways and birth canal. this thing was. the layers came as beings which i was a part: i am/ will be/ am not as/ a. it seems a. is like the older brother to as. and grendel is me/ we. i was given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil

l it can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego issues then given up and everything flowed more naturally. i started the dance for the dances sake and people pro

mber of sephira. the face depicted has three blackened lines and one shaded line. a reference to chrnzn and our lady. i/4a: the represents the first excursion. dreamscape, the land of miasmic mists on the border conscious realms. this is (in reality) overlapped completely with perceptions (at times being more apparent than others. the goddess of dreams and silence governs here. as the sum-mind is the gateway of archetypes, it is older than this race itself, but is continually molded by us. an automatic drawing evokes this in the viewer. i/4b: an image of our lady babalon whose gateway is 156. she is her. the number 156 commonly depicted by erisians under the number 23: 2-3= 1, 2+3= 5, 2*3= 6. she being of many faces, both terrible and wonderful. i/5a: a brief struggle of the author and wri

ch is a core principle of magick. the quaklephant jests and jeers at the mage, claiming us thieves of the heavens fire. a mock of ego, to itself. museam is a play on words. also a reference to the ape of thoth, being sleepy. i/6b: a thing of coherence among chrnzn s formless mass. a reference to consciousness. it is always behind our eyes. we being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon

FRATER TENEBROUS CULTS OF CTHULHU

us and mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pre-human races, and mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the holy of holies, which forms the gate to greater fields beyond the scope of masonry. for further elucidation of that subject the student is referred to the chapters on initiation, volcanic eruption and the number 9 in the rosicrucian cosmo-conception. advancement and promotion in mystic masonry is not dependent on favor; it cannot be given till it has been earned and the candidate has stored in himself the power to rise, any

FREEMASONS SATANISM AND SYMBOLISM

e trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think it abhorrent for a snake to be swallowing a human, we discover that the satanist had

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

ee that not anything of what pertained to the creation laboured under deficiency. and he took his own angels with him, for his nature was to mount aloft, leaving edem below; for inasmuch as she was earth, she was not disposed to follow upward her spouse. elohim, then, coming to the highest part of heaven above and beholding a light superior to that which he himself had created, exclaimed 'open me the gates, that entering in i may acknowledge the lord" as he enters the good one addresses him in the following manner "sit thou on my right hand" then the soaring male principle says to the good one "permit me lord to overturn the world which i have made, for my spirit is bound to men" to which the good one replies "no evil canst thou do while thou art with me, for both thou and edem made the wo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

questings'.andthen there weretheladies. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,the purgations and perlustrations of magic, till theannusmirabilisended (pp.12-13).butwhatfollowed wastheremovalofthe sisters andthetwo'poorbrothers' were obliged to fall backuponthei

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me

reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize that darkness which dwelt upon the faceofthe waters. i carry the sword ofjudgment and the bannerofthe evening twilight. i am darkness and the masterofdarkness, and i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers and over the receptionofthe candidate.'hierophant:'myplace is on thethroneof the east, symbolizing the rising sun. i rule and govern the hall and its membersofevery grade, according to the lawsofthe order, as he whose image i am governs all who work for the hidden knowledge. my robe is red becauseofuncreated fire. i bear the scept

'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot pass by me, said the guardian of the west until you have learnedmyname.'ii4thegoldendawnhegemon:(replying for candidate 'your name is darkness.'hiereus:'you have known me; go forward and fear not.hewho

ail,tryagain and then succeed in touching the fingers only (the hiereus continues to maintain the grip during the rest of his speech)'theword is [har-par-krat] and it is whispered in this position by separate syllables. it is the egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the pillarsofseth, hermes and solomon, in the gatewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and there pauses until the procession is formed.thestolistes and dadouchos purify

eek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the kerux.tothe east of the cubical altar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden kno

GILBERT THE MAGICAL MASON

me i understand that they use no formulated ritual, but giveoioavoceteaching, instead of written knowledge. the german collegeshave experienced a notable revival since 1900, and the teachings of rudolf steiner are considered as giving an introduction of their system of occult theosophy. several of steiner's volumes are now available in english translations, such are hisinitiation and its results, the gatesofknowledge,lindway of initiation.they are well worthy of study.thesocietas rosicruciana in scotia, as well as the societas rosicruciana in the u.s.a. were branches from the same rosicrucian source and sprang from a rejuvenation by frater robert wentworth little of that lapsed rosicrucian college in england, which is mentioned by godfrey higgins in his notable workthe anacatypsis,or 'an a

mets so vast and bright as to be notable objects which all must see and wonder at.itis certain that in ancient jewish times notable comets must also have been visible228themagical masonand would be regarded as wonders and signs by an ignorant populace, and yet the bible contains no words which can with any definiteness be said to refer to comets, unless indeed the incident of the flaming sword at the gate of paradise be so considered (genesisiii,24, or the appearance of an angel with his wings stretched out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied considerably from time to

GILBERT THE SORCERER AND HIS APPRENTICE

ting ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfolding whirlwind babel ionia media edom

ch greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal sou

hereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind

lemn adoration of the lords oftruthand theceremonyof passing by the forty-two assessors of the dead, represented by seated figures..then.comes rhe weighingofthe. soul, and. the mystical naming of various partsofthe hall, the naming of whichon by the variousg\jlu1dians,andissimilar to thel:jlystic. circumambulationofthe neophyre in the. path.ofdatkness in th,e 0=0when he has to nametheguardians of the gatesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubis, the. guide ofthedead, into the. halloftruth.thesoul then watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this or

tigators, i have seen such leagues of drivel going under this name, and often regarded by the recipients with an awestruck reverence as being little short of a divine revelation, as to cause one to wonder what kind of discarnate entity could produce such utter banality. and then, occasionally, one meets with communications of real value obtained in this way, such asthe lettersofa living dead man, the gateofremembrance,and others the names of which will readily occur. whence come these? one instance is in my memory where the origin of an apparent automatic writing was definitely traced. a doctor who practised a good deal in hypnotism had a very sensitive patient, whom he was able to influence by absent suggestion, telling her for instance to take a doseofa certain medicine, or to go and lie

GLOBAL FREEMASONRY

ve their origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba

GNOSTIC HANDBOOK

distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i will make known my words unto you. because i have called, and ye refused; i have stretched out my hand, and no man regarded; but ye have set at naught all

and kills the livestock as well as bringing out the change of tides and the flourishing of life. this reminds us that creation and destruction are the normal cycles of the universe and we must grow through them not being too attached to the material experience. since the triune principles do not directly manifest in the lower worlds the solar sphere becomes the intermediary, the manifestation and the gateway. in some sense this is where the legend of the incarnation or avatar originated. the belief that god came into the lower worlds is an adaptation or analogy to the process whereby the pleroma manifests via the solar sphere into the lower planes. for the gnostic, jesus, for example, was michael, a created being who incarnated and became christed, he was not god made flesh. there are many

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of the experience (sound, colour, touch, smell and so on) and lock them together. as more and more engrams are formed they link together to form chains and begin to cloud the conscious or rational mind. this is why gurdjieff said that we all live in the past, in any one individual there are thousands of personal engrams clouding and overpowering the rational mind. when we consider how the mind is the gateway through which other systems of the psychic and physical organism receive their sustenance, we can readily see how engrams reek havoc in the average person s life. here we are not talking about neurotics or psychotics, we are talking about average everyday people. everyone is aberrated, everyone lives in the past, everyone is conditioned by engrams. hence, a major task for the gnostic i

have mithra as a mixed deity, representing both the light sun ruled by the guardian, reflecting zurvan and a hint that the sun also contains the darker force which is symbolised by the demiurge or negative saturn. the treasury of light cannot exist in the lower worlds, due to the fallen nature of the dialectic kingdoms. accordingly, the solar sphere becomes the intermediary, the manifestation and the gateway. in some sense this is where the legend of incarnation or the avatar sprang from. the belief that god came into the lower worlds is an adaptation or analogy to the process whereby the treasury of light is manifested in the currents of light, via the solar sphere. for the gnostic, jesus was michael, a created being who incarnated and became christed, he was not god made flesh. there are

ages of fertility can only with extreme care be related to the logos and sophia. while certainly we can see reproduction as the process of uniting the logos and sophia within ourselves, which gives birth to a child self, in the static kingdom, to allow this imagery to degenerate into nature worship or the idolisation of family is a great aberration. it must always be remembered that the sun being the gateway to the lower world also transmits the forces of the demiurge. the solar sphere can destroy as well as heal, corrupt as well as make whole. this tradition is embodied in many early myths and legends. for example, horus and set of ancient egypt, the twins of the sun, where horus is the power and glory of the solar sphere, and yet hidden within his breast is set, the fallen and dark one

utlining the necromonicon myth, however, a basic summary will give you the drift. the necronomicon outlines a period in time when savage and heartless gods ruled the earth, these were violent and malefic entities who were called the old ones (archons. at some time in the dim reaches of the past they caused so much havoc on earth that the elder gods locked them away in another dimension and sealed the gateway. modern necronomicon tales discuss how atomic energy and the decay of modern society has eroded the seals and that the old ones are returning. legend has it that man will have to decide on which side to fight in a cosmic battle of frightening proportions. another modern link with this myth is the work of occultist kenneth grant, a enigmatic figure who originally carried on the research

s and the death of students through possession by the old ones certainly suggest that grant and many others are under the influence of the demiurgic kingdom. while we may think some of these occult occurrences are just madness, if we correlate the tales with the biblical story of fallen angels we begin to see a hauntingly similar pattern. we are moving at lightning speed towards the omega day and the gateway is opening, if you are not on the side of treasury of light (the elder gods, then you are fair-game for the old ones. perhaps some of the strange descriptions of the books of revelation and daniel are not that farfetched after all! gnostic theurgy page 220 the resurfacing of the gnosis as the heraldic period moves towards aquarius mankind is heading towards a new period of both hope an

GOETIA LUCIFERIAN

aza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4

th. do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay

the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in

ysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence

zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i

GOLDEN DAWN RITUALS K

incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his pla

he vault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i a

GOLDEN DAWN RITUALS VENUSZAM16

h, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from

, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify

take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for

GOLDEN DAWN RITUALS Z1

in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the te

GOLDEN DAWN RITUALS Z2

circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and se

take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a l

rally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the ker

n the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowle

to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am

GOLDEN DAWN RITUALS ZAM10

n darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the

s of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the

GOLDEN DAWN RITUALS ZAM11

er liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night

GOLDEN DAWN RITUALS ZAM13

one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the ab

GOLDEN DAWN RITUALS ZAM14

r liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the

GOLDEN DAWN RITUALS ZAM16

h, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from conceal

, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify

take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for

GOLDEN DAWN RITUALS ZAM18

r liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is

GOLDEN DAWN RITUALS ZAM20

ar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast

he vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the g

k and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to th

ever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter days upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 29 circumambulate slowly once in the path of a, saying as you pass around "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, tr

GOLDEN DAWN RITUALS ZAM21

o the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burne

GOLDEN DAWN RITUALS ZAM22

place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is dar

a tireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make

GOLDEN DAWN RITUALS ZAM3

ighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of

GOLDEN DAWN RITUALS ZAM5

e dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of th

GOLDEN DAWN RITUALS ZAM7

m: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burn

GOLDEN CHAIN AND THE LONELY ROAD

he thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash forth in sudden ardour and goad a man to heights of inspiration; these and an infinity of others are the gateways of liliya's wisdom. ii. the lineal transmission of word- the breath which carries the password in the formal rite of induction is literally considered to be the same breath carried down through the bodies of each successive master or mistress; it is the 'pneuma, the vital air of illuminative life; it is the 'one breath, the hyperborean insufflation from cain to his kin. in attenuation

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

se people the descendants of the builders of tiahuanaco, as the scholars insisted? or were the legends right? had the ancient city been the work of foreigners with godlike powers who had settled here, long ages ago? 6 thor heyerdahl, the ra expeditions, book club associates, london, 1972, pp. 43, 295. 7 ibid, p. 43. 8 ibid, p. 295. graham hancock fingerprints of the gods 77 chapter 10 the city at the gate of the sun the early spanish travellers who visited the ruined bolivian city of tiahuanaco at around the time of the conquest were impressed by the sheer size of its buildings and by the atmosphere of mystery that clung to them. i asked the natives whether these edifices were built in the time of the inca, wrote the chronicler pedro cieza de leon, they laughed at the question, affirming t

-out and pictorialism of this calendar cannot possibly have been the result merely of the ultimately unfathomable whim of an artist, but that its glyphs, deeply senseful, constitute the eloquent record of the observations and calculations of a scientist. the calendar could not have been drawn up and laid out in any other way than this.10 my background research had made me especially curious about the gateway of the sun and, indeed, about the kalasasaya as a whole. this 7 ibid, i, p. 78. 8 the lost realms, p. 215. 9 tiahuanacu, ii, pp. 44-105. 10 the calendar of tiahuanaco, pp. 17-18. graham hancock fingerprints of the gods 82 was so because certain astronomical and solar alignments which we review in the next chapter had made it possible to calculate the approximate period when the kalasas

ions, or parts, fitted over and into one another, but it was impossible to guess what it might represent. 12 ibid. 13 jeremy black and anthony green, gods, demons and symbols of ancient mesopotamia, british museum press, 1992, pp. 46, 82-3. graham hancock fingerprints of the gods 87 assyrian relief of fish-garbed figure. images of extinct species leaving the fish-garbed figures, i came at last to the gateway of the sun, located in the north-west corner of the kalasasaya. it proved to be a freestanding monolith of grey-green andesite about 12 feet wide, 10 feet high and 18 inches thick, weighing an estimated 10 tons.14 perhaps best envisaged as a sort of arc de triomphe, though on a much smaller scale, it looked in this setting like a door connecting 14 figures and measurements from the anc

rld. there had been, however, in prehistoric times, as i was able to confirm much later. particularly numerous in the southern andes, until their sudden extinction around 10,000 bc,20 had been the members of a species called cuvieronius, an 15 ibid. 16 ibid. 17 see joseph campbell, the hero with a thousand faces, paladin books, london, 1988, p. 145. 18 ibid, p. 146. 19 the calendrical function of the gateway of the sun is fully described and analysed by posnansky in tiahuanacu: the cradle of american man, volumes i-iv. 20 quaternary extinctions: a prehistoric revolution, paul s. martin, richard g. klein, eds. the university of arizona press, 1984, p. 85. graham hancock fingerprints of the gods 89 elephant-like proboscid complete with tusks and a trunk, uncannily similar in appearance to th

the sun is fully described and analysed by posnansky in tiahuanacu: the cradle of american man, volumes i-iv. 20 quaternary extinctions: a prehistoric revolution, paul s. martin, richard g. klein, eds. the university of arizona press, 1984, p. 85. graham hancock fingerprints of the gods 89 elephant-like proboscid complete with tusks and a trunk, uncannily similar in appearance to the elephants of the gateway of the sun.21 i stepped forward a few paces to take a closer look at these elephants. each turned out to be composed of the heads of two crested condors, placed throat to throat (the crests constituting the ears and the upper part of the necks the tusks. the creatures thus formed still looked like elephants to me, perhaps because a characteristic visual trick the sculptors of tiahuanac

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you w

ted by a s ing l e ma g i c i an. ea ch c ombine s me di t at i ons, visualizations, actions, and speeches so that all of your various components (i.e, body, speech and mind) will be engaged together in a dynamic simulation of actual spirit vision experiences in the aethyrs. it will avail nothing to simply go through the physical motions and speeches. your mind is the golden key which can open up the gates to the aethyrs. to do this, you must be able to employ your magical imagination. conduct these rituals alone. silence your rational and logical mind for a time. take your time. you will not be able to concentrate properly if you are worried about time. slowly and carefully begin each ritual with the banishing rituals of the pentagram and hexagram as given earlier in this manual. this wil

p laiad plapli (veh-rah neh roh ra-el-zodah-peh lah-ee-ahdeh pel-ahpeh- lee) by the power of vrelp (var ei-peh) i behold the city of the pyramids and the masters who dwell herein. truly is the pyramid a temple of initiation. truly is the pyramid a tomb. 321 i have cast aside my name. i have cast aside my desire. i have cast aside my life. i am a pile of dust in the city of the pyramids. fifty are the gates of understanding; this is my dual nature. one hundred and six are the seasons thereof; eophan (eh-oh-peh-hah-neh) this colors me with sorrow. mi-l dosig-kokasb (mee-el doh-see-geh-koh-kah-ess-beh) part 6. remain in the city of the pyramids for as long as you can. when ready to leave, hold the talisman of ivitdt before you and say the following (place your own magical name in the blanks:

r, o flakes of astral light, 343 to shroud my form in your substantial night. step 7. the practice. let your body of light enter into you physical body. feel the shroud of darkness surrounding you. face the north and say, i have shrouded myself in mystery and concealment. may i enter the path of darkness. i am the only being in an abyss of darkness. face the west and say, invisible, i now pass by the gate of the invisible by virtue of the name of darkness. darkness is my name. i am the great one, invisible on the paths of the shades. face the east and say, invisible, i now pass by the gate of the invisible by virtue of the name of light. i am light shrouded in darkness. i am the wielder of the forces of the great balance. face the south and say, thus have i formulated this shroud of darkne

-ah-leh-heh-keh-teh-gah) i invoke you, angels of the watchtower of the north. raise your censer in your right hand and use it to trace the two invoking pentagrams of spirit: 347 while tracing these, say, exarp (ehtzar- peh) bttom (bee-toh-meh) nanta (nah-en-tah) hkoma (hehkoh- mah) in the names of the letters of the tablet of union i invoke you, divine forces of the spirit of life. o guardians of the gates of the universe, be you also guardians of this magick circle that i may enter in and become a partaker of the secrets of the divine light. step 3. hold your pantacle of axir before you, face the watchtower of earth and say, mor dial-hktga (moh-ar-dee-ah-lehheh-kehteh- gah) ikzhikal (ee-kehzod-he e-kal) o king of the earth, who uses the earth for a footstool, who solidifies the past; i in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

cifer' alan, ab insulis (d. 1202) contra valdenses, lib. 1. a better name for heretics was boni homines, bonn hommes (soldan p. 131, not, i think, because so many were of j^ood condition, but in harmony with other meanings of the term (conf. supra p. 89. at the same time it reminds us of the ghostly good women, bonae dominae, p. 287, as' francs hommes' does of the frauches puceles, p. 410 n. even the gate holden are not to be overlooked- composed 1487 by the two inquisitors appointed by innocent, heinr. lustitoris in alemannia and jac. spreuger at cologne, with the help of joh. grcmper, priest at constance. soon followed by episcopal mandates, e.g. at kegeusburg 1491-3 (mb. 10, 241-3. 1068 magic. as actual apostates from god and malefactors arraigned before a court of justice. a good deal

ngs stolen the risk of acquisition lends additional value: three gulps of begged wine di'ive away the hiccup. and not only stolen property in a particular case, but a thief's hand (p. 1073n, a spur made out of a gibbet-chain (i, 385, the gallows-rope itself (386. 921. g, 1. 217, possess a peculiar virtue; couf. the origin of the gallows- mannikin, deut. sag. no. 83 (see suppl. a wheel placed over the gateway brings luck (i, 307; is the notion of fortune's wheel (p. 866) or the sun's wheel (pp. 620. 701) at work here? splinters of a tree struck by lightning, coffin-splinters are of use (i, 171. 208. the bridal bed must have only dry tvood, but off living trees^ other fancies about the bridal bed 486-7. no picked up feathers, no hen's feathers should be put in a bed 281. 346. 593. choosing o

great pestilence under justinian, men saw brazen barks on the sea, and black men without heads sitting in them: wherever they sailed to, the plague at once broke out. in a city of egypt the only inhabitants left alive were seven men and a boy ten years old; they were escaping with their valuables, when in a house near the town-gate all the men dropped down dead, and the boy alone fled; but under the gate a spectre seized him, and dragged him back into the house. soon after, a rich man's steward came to fetch goods out of the house, and the boy warned him to haste away: at the same instant both man and boy fell dead to the ground. so says bishop john (assemanni biblioth. orient. 2, 86-7. the mod. greeks think of the plague as a hli7id woman that wanders through the towns from house to hous

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

stones out. in the valley above ilfeld, close to the blihr, stands a huge mass of rock, which a giant once shook out of his shoe, because the grain of sand galled him. i am confident this myth also has a wide circulation, it has even come to be related of a mere set of men: the men of sauerland in westphalia are fine sturdy fellows; they say one of them walked to cologne once, and on arriving at the gate, asked his fellow-traveller to wait a moment, while he looked in his shoe to see what had been teazing him so all the while " nay " said the other " hold out now till we get to the inn." the sauerlander said very well, and they trudged up and down the long streets. but at the market-place he could stand it no longer, he took the shoe off and threw out a great lump of s

1, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of a temple (niebuhr s horn. hist. 1, 407, 556 giants. it on again (16114, l the giants shew more colour as we come to poems in the cycle of our hero-legend. kuperan in the hiirn. sifrit (cuprian of the heldens. 171) rules ove

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

laze on all the heights, as far as the eye can reach. the next morning they drive their cattle to pasture over the remains of these fires, as a specific against murrain, magic and milk-drought, yet also against hailstroke and lightning. the lads who lighted the fires go from house to house collecting milk. on the same midsummer eve they fasten large burs and mugwort (that is to say, kupoles) over the gate or gap through which the cattle always pass. now at a bird s-eye view we perceive that these fires cover nearly all europe, and have done from time immemorial. about them it might seem a great deal more doubtful than about waterlustration (pp. 585. 590, whether they are of heathen or of chris tian origin. the church had appropriated them so very early to herself, and as beleth and duranti

f his horse, herod. 3, 84. in the norwegian tale griinsborken (asb. and moe, no. 38) a foal is suckled by twelve mares, and gets to talk sensibly (see suppl. and as mimr s head retained its wisdom after it was cut off (379, heathendom seems to have practised all sorts of magic by cutting off horse s heads and sticking them up. in a nursery-tale (no. 89) the trusty fala,da s head is nailed up over the gate, and carries on converse with the king s daughter. this cutting off and setting up of horse s heads has been mentioned at p. 47-8 as an ancient german custom. pliny 19, 10 (58) notices, as a remedy for caterpillars: si polo imponantur in hortis ossa capitis ex equino genere. in scandinavia they stuck a horse s head on a pole, and turned the gaping jaws, propped open with a stick, in the d

HAMIL THE ROSICRUCIAN SEER

all spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are there to receive [udgment; but they have all been progressing towards good since their death. by that time a great part of the punishments awarded to the wicked areoverj-s-mostof them, indeed, are entirely happy.thenthe gates of paradise are unfolded, and they are eternally and supremely blest. even- the best who die, do not have the most perfect bliss until that day. although they cannot imagine a state happier than their own, they look forward to it with great pleasure.thereare no torments that are everlasting. can any christians imagine thatgod,-and,when i say that, i mean the highest of all angels, the di

HANDBOOK OF EGYPTIAN MYTHOLOGY

l mood. the underworld books present ra and his daughter in less human terms. as the goddess of the west, hathor welcomes the setting sun into her outstretched arms. for both gods and people, hathor eased the transition from 138 handbook of egyptian mythology death to new life. the time and manner of a person s death was decreed by a sevenfold form of hathor. as lady of the necropolis, she opened the gates of the underworld. as a tree goddess, she revived the newly dead with shade, air, water, and food. the spirits of the dead could imbibe eternal life from the milk of the seven hathor cows. the coffin texts and the book of the dead have spells to help the deceased live forever as a follower of hathor. in a late period story, hathor rules the underworld, emerging to punish those who behave

HEAVEN HELL

ies of them which are found in the papyrus of ani, and other p. 37 finely illustrated books of the dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great n

es are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates of sekhet-aaru, and disarm the opposition of their warders, but the knowledge of certain formul, or words of power, and magical names. we are thus taken back to a very remote period by these ideas, and to a time when the conceptions as to the abode of the blessed were of a purely magical character; the addition of pictures to the formulae, or names, belongs to a later period, when it was

ced into the pictures of sekhet-hetepet drawn in later times, and, in order that the reader may be enabled to trace some of the most striking of these, copies of sekhet-hetepet from the papyrus of anhai (about b.c. 1040, and from that of auf-ankh (ptolema c period, are reproduced on pp. 59 and 61. footnotes 28:1 british museum, no. 10,477, sheet 26 (chapter cxliv. 31:1 sheet 25. 35:1 the names of the gatekeepers of gates xl-xxi. are not given in the papyri. 38:1 sheets 28, 29, and 30. 43:1 british museum, no. 9,900, sheet 17. 48:1 probably the marauding seamen who traded on the coasts of the mediterranean, and who sometimes landed and pillaged the region near which the primitive elysian fields were supposed to have been situated. 51:1 ani was the receiver of the ecclesiastical revenues of

b of seti i, we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the tuat as they actually existed in amenti, i.e, the "hidden place" or the "other world" and the texts were supposed to give the traveller in the tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the tuat, the gates of the tuat, the hours and their gods, and the gods who praise ra, and those who carry out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-khepe

carry out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-kheper-aut. warder--khetra. hour-goddess--tent-baiu. division iv. name--ankhet-kheperu. name of the gate of this circle--ament-sethau hour-goddess--urt-em-sekhemu-s. division v. name--ament. name of the gate of this circle--aha-neteru. hour-goddess--sekmet-her-abt-uaa-s. division vi. name--metchet-nebt-tuat. name of the gate of this city--sept-metu. p. 98 hour-goddess--mesperit-ar-at-maatu. division vii. name--tephet-shetat. name of the gate of this city--ruti-en-asar. hour-goddess--khesfet

HEKAS

cestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re

t word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning 'the power of magick; it is believed to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient c

HELENA BLAVATSKY THE KEY TO THEOSOPHY

7 the key to theosophy- hp blavatsky.txt seven sons of brahm, born out of the limbs of the god in the so-called ninth creation. it is stated that the name was given to them owing to their formal refusal to "procreate" their species, and thus they "remained yogis" according to the legend. labro, st. a roman saint solemnly beatified a few years ago. his great holiness consisted in sitting at one of the gates of rome night and day for forty years, and remaining unwashed through the whole of that time, the result of which was that he was eaten by vermin to his bones. lao-tzu (chin) a great sage, saint, and philosopher, who preceded confucius. law of retribution (see karma. linga-shar ra (sans "astral body" i.e, the aerial symbol of the body. this term designates the doppelg nger, or the "astra

HINE PHIL ASPECTS OF EVOCATION

kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth m

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

t. perhaps you may have missed seeing this. there was a droll, tho, in one sense, a serious incident here a few days since. sanger's circus came and pitched itself on the common which my house overlooks. there was an elephant who did wonderful and amusing feats. when the performance was over and all gone to bed, he broke loose, sallied out, went to a farm-yard on the n. side of the common, lifted the gate off its hinges, carried it off for a% mile, returned to the entrance he had effected, broke down part of a barn, and helped himself largely to a quantity of barley which had been thrashed out that very day. the serious part is that the damage is between 50 and 60 and the farmer is a poor man. i suppose he will recover it off sangers who are credited with being very rich. perhaps the eleph

HP LOVECRAFT A DARK LORE

man. it was uncanny and unnatural- too much, thought dr houghton, like the whole of the region he had entered so reluctantly in response to the urgent call. towards one o'clock old whateley gained consciousness, and interrupted his wheezing to choke out a few words to his grandson 'more space, willy, more space soon. yew grows- an' that grows faster. it'll be ready to serve ye soon, boy. open up the gates to yog-sothoth with the long chant that ye'll find on page 751 of the complete edition, an' then put a match to the prison. fire from airth can't burn it nohaow' he was obviously quite mad. after a pause, during which the flock of whippoorwills outside adjusted their cries to the altered tempo while some indications of the strange hill noises came from afar off, he added another sentence

ty of the world. nor is it to be thought (ran the text as armitage mentally translated it) that man is either the oldest or the last of earth's masters, or that the common bulk of life and substance walks alone. the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. he knows where they had trod earth's fields, and where they still tread them, and why no one can behold them as they tread. by their smell can men sometimes know them near

ld stones whereon their seal is engraver, but who bath seen the deep frozen city or the sealed tower long garlanded with seaweed and barnacles? great cthulhu is their cousin, yet can he spy them only dimly. i! shub-niggurath! as a foulness shall ye know them. their hand is at your throats, yet ye see them not; and their habitation is even one with your guarded threshold. yog-sothoth is the key to the gate, whereby the spheres meet. man rules now where they ruled once; they shall soon rule where man rules now. after summer is winter, after winter summer. they wait patient and potent, for here shall they reign again. dr. annitage, associating what he was reading with what he had heard of dunwich and its brooding presences, and of wilbur whateley and his dim, hideous aura that stretched from

he stone mullions were missing. blake wondered how the obscurely painted panes could have survived so well, in view of the known habits of small boys the world over. the massive doors were intact and tightly closed. around the top of the bank wall, fully enclosing the grounds, was a rusty iron fence whose gate- at the head of a flight of steps from the square- was visibly padlocked. the path from the gate to the building was completely overgrown. desolation and decay hung like a pall above the place, and in the birdless eaves and black, ivyless walls blake felt a touch of the dimly sinister beyond his power to define. there were very few people in the square, but blake saw a policeman at the northerly end and approached him with questions about the church. he was a great wholesome irishman

lined to talk. the town seemed very attractive in the afternoon sunlight as we swept up an incline and turned to the right into the main street. it drowsed like the older new england cities which one remembers from boyhood, and something in the collocation of roofs and steeples and chimneys and brick walls formed contours touching deep viol-strings of ancestral emotion. i could tell that i was at the gateway of a region half-bewitched through the piling-up of unbroken time-accumulations; a region where old, strange things have had a chance to grow and linger because they have never been stirred up. as we passed out of brattleboro my sense of constraint and foreboding increased, for a vague quality in the hill-crowded countryside with its towering, threatening, close-pressing green and gran

HP LOVECRAFT EX OBLIVIONE

valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. th

e of the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more and more to cross for ever into the unknown land; for doubt and secrecy are the lure of lures, and no new horror can be more terrible than the daily torture of the commonplace. so when i learned of the drug which would unlock the gate and drive me through, i resolved to take it when next i awaked. last night i swallowed the drug and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expec

ast night i swallowed the drug and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one

HP LOVECRAFT HERBERT WEST REANIMATOR

agency of the deed. the victim had been seen alive considerably after midnight- the dawn revealed the unutterable thing. the manager of a circus at the neighbouring town of bolton was questioned, but he swore that no beast had at any time escaped from its cage. those who found the body noted a trail of blood leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red de

HP LOVECRAFT POETRY AND THE GODS

of other woe than ours, a friend to man, to whom thou say st "beauty is truth- truth beauty- that is all ye know on earth, and all ye need to know. as the singer ceased, there came a sound in the wind blowing from far egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered goddess and, kneeling, cried "master, it is time i unlocked the gates of the east. and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return be

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ere its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of the streets, each of bronze, and flanked by the figures of lions and elephants carven from some stone no longer known among men. the houses of sarnath were of

HP LOVECRAFT THE TERRIBLE OLD MAN

no account at the bank, and who pays for his few necessities at the village store with spanish gold and silver minted two centuries ago. messrs. ricci, czanek, and silva selected the night of april 11th for their call. mr. ricci and mr. silva were to interview the poor old gentleman, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and althoug

ea-captain? very nervously he watched that narrow oaken gate in the high and ivy-clad stone wall. frequently he consulted his watch, and wondered at the delay. had the old man died before revealing where his treasure was hidden, and had a thorough search become necessary? mr. czanek did not like to wait so long in the dark in such a place. then he sensed a soft tread or tapping on the walk inside the gate, heard a gentle fumbling at the rusty latch, and saw the narrow, heavy door swing inward. and in the pallid glow of the single dim street-lamp he strained his eyes to see what his colleagues had brought out of that sinister house which loomed so close behind. but when he looked, he did not see what he had expected; for his colleagues were not there at all, but only the terrible old man le

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

trange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in

s old servant, parks- who died early in 193o- had spoken of the strangely aromatic and hideously craven box he had found in the attic, and of the indecipherable parchments and queerly figured silver key which that box had contained: matters of which carter had also written to others. carter, he said, had told him that this key had come down from his ancestors, and that it would help him to unlock the gates to his lost boyhood, and to strange dimensions and fantastic realms which he had hitherto visited only in vague, brief, and elusive dreams. then one day carter took the box and its contents and rode away in his car, never to return. later on, people found the car at the side of an old, grass-grown road in the hills behind crumbling arkharm- the hills where carter's forebears had once dwe

was as crazy a notion as that other whisper- that the tracks of old benijah corey's peculiar heelless boots had met the stubby little tracks in the road. old benijah had been the carters' hired man when randolph was young; but he had died thirty years ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter kno

before his audience there began to float a picture of what had happened to randolph carter. chapter two the hills beyond arkham are full of a strange magic-something, perhaps, which the old wizard edmund carter called down from the stars and up from the crypts of nether earth when he fled there from salem in 1692. as soon as randolph carter was back among them he knew that he was close to one of the gates which a few audacious, abhorred and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to t

may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chan

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

only receive thoughts but send them, project emotion and change destiny. a witch is not passive; she is an activist. my husband knows i'm a witch. with reason. we've had a lot of weird things happen to us, and i've told him in advance many things that are going to happen. he knows i'm psychic. he knows that i pick up things before they happen and that i'm somehow aware. there is a metal piece on the gate that jingles when anyone comes in. sometimes i hear the jingle, and i go to open the door, but my husband isn't there. so i put dinner on anyway, and in no more time than it takes to drive up the hill, maybe ten minutes later, he arrives. and, you can figure how it happens: as soon as he reached the bottom of the hill, he had the mental reaction "well, i'm home" and i would pick this up

INFERNAL UNION

and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret names of god and

INITIATION INTO HERMETICS

ot mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disc

ering the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody

ds to the knowledge handed down till now only in the temples of mysteries, and imparted to the most selected and trustworthy scholars. those who want quick results will be disappointed, for sometimes these studies will spread over years. but his fact will not deter the sincere scholar from penetrating the knowledge of the first initiation. for this reason, the first card, the magician, represents the gate to true initiation. a great many people who have been smiling ironically about the problem of magic probably will have to change their minds after reading this book. there are so many misconceptions about magic, and you should never forget that things are often misinterpreted. magic is the most difficult knowledge on earth that has to be mastered not only theoretically, but first of all p

bai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i

e his money. he carried him into a fine spacious castle, payed him his money every penny, and showed him the fairest that ever was seene, and told him that that was the earl of desmond, and that he had shoes alreadye, when he hath the fourthe shoe, which should be very shortlie, then should the earl be as he was before, thus guarded with many armed men conveying him out of the . the fellow came home, but never was any castle in that place either before or since" the local variant of the that the seller of the was a clare man, and that he went home after having been paid in the full amount of a satisfactory bargain, but on the following morning found to his great mortification, that instead of the coins he had only a pocketful of iv