Michael Wynn's Occult Reference Library
*THE HALL

Return to Occult Library Index

0 0

the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wan

there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "

d duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit 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 an

he vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (kno

r (kerux knocks from within) kerux "very honored hierophant, is it your pleasure that the candidates be admitted" hierophant "i give permission to admit_ who will now lose his/her/their name(s) and who will henceforth be known by the motto. let the stolistes and the dadouchos assist the kerux into their reception (stolistes and dadouchos join the kerux at the door (the candidates are allowed into the hall, but just upon entrance they are barred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censi

otion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i

admission to this order gives you no right to initiate any other person or to form any temple or teaching sanctuary without dispensation from the greatly honored chiefs of the second order. closing kerux (goes to the northeast "hekas! hekas! este be beloi" bell\ hierophant (knocks "fraters and sorors of the temple of isis mighty mother and the hermetic order of the golden dawn, assist me to close the hall of the neophyte. frater kerux, see that the hall is properly guarded" kerux (having checked the hall "very honored hierophant, the hall is properly guarded" hierophant "honored hiereus, assure yourself that all are initiated members of the golden dawn" hiereus "fraters and sorors, give the grade sign of neophyte (done "very honored hierophant (salutes, all present has been so honored" hie

rded" kerux (having checked the hall "very honored hierophant, the hall is properly guarded" hierophant "honored hiereus, assure yourself that all are initiated members of the golden dawn" hiereus "fraters and sorors, give the grade sign of neophyte (done "very honored hierophant (salutes, all present has been so honored" hierophant "stolistes and dadouchos, i command you to purify and consecrate the hall and all members with water and fire" stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" hierophant "let the mystical reverse circumambulation take place in the pathway of light (holds the banner of the east in his left hand and the sceptre in his right) 39 (kerux leads the way, beginning in the south. the hegemon goes to the north directing the neophytes behind h

ilosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your

btle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or ma

0 0 INITIATION CEREMONY

s do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of t

ves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are ther

o: of what is this letter the symbol? hiereus: of life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hier

ration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of

throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon

tic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hier

he order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the vo

bout your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine

m the grand high chiefs of the second order. closing of the neophyte grade 0= 0 kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! hiero (knocks) fraters and sorors of the order of the golden dawn in the outer assist me to close this hall in the grade of neophyte. all rise. hiereus (3 knocks) heg (3 knocks) hiero (3 knocks) frater kerux, see that the hall is properly guarded. kerux: moves to the entrance of the temple and knocks once. sentinel (knocks) kerux: very honoured hierophant, the hall is properly guarded. hiero: honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer, give the signs of a neophyte. all give sign of the neophyte. hier

rophant, the hall is properly guarded. hiero: honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer, give the signs of a neophyte. all give sign of the neophyte. hiereus: salutes. hiereus: very honoured hierophant all present have been so honoured. hiero: frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i purify with water. hiero: frater dadouchos, i command you to purify the hall and the members by fire. dad (circumambulates, saying) i purify with fire. hiero: let the mystic reverse circumambulation take place in the path of light. hiero: stands holding the banner of the east in his left hand, the sceptre in his right. kerux: goes

1 10 INITIATION CEREMONY

give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

each any one to play the harp, requires the sacrifice of a llach lamb; svenska folkv. 2, 128. gregory the great speaks once of she-goats being sacrificed; he says the langobards offer to the devil, i.e.,io one of their gods, caput caprae, hoc ei, per circuitum currentes, carmine nefando dedicantes; dial. 3, 28. this head of a she-goat (or he-goat) was reared aloft, and the people bowed before it. the halloiclng of a he-goat among the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certai

io observet' aberglaube p. xxx 'de feriis quae faciunt jovi vel mercurio' p. xxxii. quintam feriam in honorem jovis honorasti, p. xxxvii. on thursday evening one must neither spin nor hew; superst, swed. 55. 110. and germ. 517. 703. the esthonians think thursday holier than sunday^ what punishment overtook the transgressor, may be gathered from another superstition, which, it is true, substituted the hallowed day of christ for that of donar: he that shall work on trinity sunday (the next after pentecost, or shall wear anything sewed or knitted (on that day, shall be stricken by thunder; scheffer's haltaus, p. 225 (see suppl. if jupiter had these lionours paid him in the 8tli century, if the capitulare of 743 thought it needful expressly to enjoin an' ec forsacho thunarc' and much that rela

serve it up at banquets, garnished with laurel and rosemary, to carry it about and play all manner of pranks with it' where stood a hoars head garnished with bayes and rosemarye' says one ballad about arthur's table; when three strokes have been given with a rod over it, it is only the knife of a virtuous man that can carve the first slice. at other times, even a live boar makes its appearance in the hall, and a bold hero chops its head off. at oxford they exhibit a hoars head on christmas day, carry it solemnly round, singing: caput apri defero, reddens laudes domino (see suppl. those aestyans may prove a link of fellowship between the germanic nations and the finnish and asiatic; it is well worth noticing, that the tcherkass (circassians) worship a god of woods and hunting, mesitch by na

rst printed 1616) we have' the vjeirdelves' probably meaning the parcae of the ancients. more native apparently is* the ive'ird lady of the woods' who, when asked for advice, prophesies out of her cave, percy's eeliques 3, 220-2.2 even in the north, urd'r must have been of more consequence than the other two, for the fountain by the sacred ash is named after her, ur&arhrunnr^ and beside it stands the hall from which the three norns issue; it is also' urd'ar orc5' word (ssem. 112) that is chiefly spoken of, and once' grimmar ur&ir' dira fata, is used impersonally, ssem. 216. these three virgins allot to every man his term of life' sha'pa monnum aldr; shop i ardaga (yeardays' sn. 18. ssem. 181^ i have elsewhere (ea. 750) shown the technical pertinence of the term shapa to the judicial office

4 7 INITIATION CEREMONY

ro: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name

ALEISTER CROWLEY ACROSS THE GULF

ble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would

et it be that we examine the first woman that he shall touch with his hand, and she shall suffice" now when i heard this, i thought to test the god; and, spying in the crowd, i beheld in loose robes with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the priests that hated me were glad, for they wished to reject me; and taking aside into the hall of trial that woman, made the enquiry. then with robes rent they came running forth, crying out against the veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she

man, of a god, with my whole soul i loved her. even as i knew this by the manifest token the veil burst into a devouring flame; it ate up the robes of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled that rosy cataract of flame that wrapt me (from the veil as it jetted) went out- went out- the veil was a dull web of gold, no more. then i crept fearfully to the feet of the goddess, and with my tears and kisses sought to wake her into life once more. but the veil flamed not again; only a mist gathered about it and filled the temple, and hid all things from my eyes. n

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ered the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

y force in the universe is capable of being transformed into any other kind of force by using suitable means. there is thus an inexhaustible supply of any particular kind of force that we may need (illustration: heat may be transformed into light and power by using it to drive dynamos. the vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species (16) the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the da

ALEISTER CROWLEY MAGICK WITHOUT TEARS

y force in the universe is capable of being transformed into any other kind of force by using suitable means. there is thus an inexhaustible supply of any particular kind of force that we may need (illustration: heat may be transformed into light and power by using it to drive dynamos. the vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species) 16. the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the da

vitals. i remember sailing happily in to breakfast at camberwell vicarage, and saying cheerfully, in absolute good faith "a fine morning, mr. kelly" i was astounded at the reply. the dear old gentleman- and he really was one of the best- half choked, then gobbled at me like a turkey "you're a very insolent young man" poor, tiny aleister! how was i to know that his son had driven it well home that the hallmark of 36 english stupidity was that the only safe topic of conversation was the weather. and so my greeting was instantly construed as a deliberate insult! a typical example of the irrationality of the reactions of a sufferer! now, from this schoolboy level, let us rise and put the case a little more strongly. let us quit the shallows of social backchat for the gloomy and horrific abysse

rtinent story from i write as i please by my old friend, walter duranty. it shows how the sentimental point of view blinds its addicts to the most obvious facts. 39 by the buffet, the old butler: oh, for a painter to portray his weariness of evil wisdom! our host led us to the gallery "we ate and drank and saw" not god also, but the lady responsible for the heavy tread upon the stairs. a woman of the halles centrales, in her early forties; coarse, brutal, ugly, robust, square-set, curiously radiant with some magnetic form of energy. i cannot describe her clothes- for lack of material. she greeted us all round with a sort of surly good humour. the butler took a pot of very far-gone roquefort cheese, and smeared her all over. she drank to us, and clumped away downstairs. she came out into th

ALEISTER CROWLEY THE SWORD OF SONG

35 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corrid

ious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished. what do you advise? asked the irritated and powerful, but unintelligent deity. time is our friend, said the enchanter. let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts done with you! said ganesha in great glee, for the idea struck him as ingenious. and he lumbered off to clinch the affair at once. and perdu r abu died. 1 the archdevil of the buddhists. appendix i 104 v. now the great elephant strode with lordly footsteps in the forest, and jehjaour

nold, light of asia. appendix i 108 xii. at the hour of the great initiation, continued the buddha, in the midst of the five hundred thousand arahats, the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii. aye! the hour was at hand. perdu r abu was

ALEISTER CROWLEY EQ I 1

i am the lonely bride. but never a man doth dare to speak, and with burning heart i stand, till i feel the hot blood mount to my cheek, and a trembling shake my hand. if they but knew of my need, my need, as i wait in love's barren land, to me, to me would they speed. 96 here in the market place they pass, merchant and slave and thrall; the dewy herb-gatherer from the grass, the steward from out the hall. ah! the weary waiting till one shall speak, oh! then the spell will fall, and i shall find what i seek. victor b. neuburg. 97 at the fork of the roads 99 at the fork of the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a d

he sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. now all is rational, virtuous, smug, and oily. those who wrestled with the suns and the moons, and trapped the stars of heaven, and sought god on the summits of the mountains, and drove satan into the bowels of the earth, have swum the black waters of styx, and are now in the halls of asgard and the groves of olympus, amongst the jewels of havilah and the soft-limbed houris of paradise. they have left us, and in their stead have come the carrion kites, who have usurped the white thrones of their understanding, and the golden palaces of their wisdom. let us hie back to the cradle of art and the swaddling bands of knowledge, and watch the shepherds, among the lonely

sessed me, and i her. and the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the tree of life, that i may eat thereof so that mine eyes shall be opened, and that i become as a god in understanding, and live forever" then i stood before her listening for her answer, and a great shaking possessed me

blue vault of heaven is red and torn as the wound of a tongueless mouth; for the west has drawn her sword, and the sun lies sweltering in his blood. the sea moans as a passionate bridegroom, and with trembling lips touches the swelling breasts of night. then wave and cloud cling together, and as lovers who are maddened by the fire of their kisses, mingle and become one. come, prepare the feast in the halls of the twilight! come, pour out the dark wine of the night, and bring in the far-sounding harp of the evening! let us tear from our burning limbs the dusty robes of the morning, and, naked, dance in the silver radiance of the moon. voices echo from the darkness, and the murmur of many lips lulls the stillness of departing day, as a shower in springtime whispering amongst the leaves of th

ALEISTER CROWLEY EQ I 5

aw; and all he fiends loose hold, and all the gods withdraw! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unction, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and man till the

ALEISTER CROWLEY EQ I 5

to insult the saints; the most violent attacks are very often merely clumsy compliments) now the angel is spread completely over the globe, a dewy film of silver upon that luminous blue. and a great voice cries: behold the queen of heaven, how she hath woven her robes from the loom of justice. for as that straight path of the arrow cleaving the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not l

ALEISTER CROWLEY EQUINOX EQ I 2 2

three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz: behind the stations of the hierophant, dadouchos, hiereus and stolistes. between them are placed the stations of the four vicegerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which la

rald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three blac

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

sembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the hiereus explains that the names of the three chief officers commence with "the

he throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting t

of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse commences by those of hb:qof and hb:tzaddi as though bringing the watery reflux into action. this is the order of the circumambulation; first cometh anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar

hant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is

time, at the words "so help me the lord of the universe and my own higher soul" and this is the first assertion of the connecting-link between them. then after this connection is established doth the hierophant in the following words raise the candidate to his feet "rise, newly obligated neophyte in the 0 =0 grade of the order of the g. d. in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness" the candidate is then placed in the north, the place of the greatest symbolic darkness, the invisible station of taaur the bull of earth. but therein dwelleth ahapshi the rescuer of matter, osiris in the sign of the spring. that as the earth emergeth from the darkness and the barrenness of winter, so the candidate may thus affirm the commencem

ALEISTER CROWLEY EQUINOX EQ I 3 2

od-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, w

in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst o

exagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle

me thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetra

f the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of ar

the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [i

er whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before m

be on him for ever and ever [so soon as he shall appear, extinguish that fire with consecrated water, and cry] o, thou mighty spirit taphthartharath, forasmuch as thou art come, albeit tardily, do i revoke my magic curse, and free thee from all its bonds save only from those that bind thee here [he having appeared, the "assistant magus of art" holds aloft his sword, saying] hear ye, great lord of the hall of dual truth; hear ye, immortal powers of the magic of light, that this spirit taphthartharath hath been duly and properly invoked in accordance with the sacred rites of power ineffable [the "mighty magus of art" now says] o ye great lords of the glory and light of the radiant orb of kokab; ye in whom are vested the knowledge of the mighty powers, the knowledge of all the hidden arts and

y consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the

he magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto

ALEISTER CROWLEY EQUINOX EQ I 3 3

ao! o thou green cockatrice of hell, that art coiled around the finger of fate! i adore thee, evoe! i adore thee, iao! o thou lambent laughter of fire, that art wound round 68 the heart of the waters! i adore thee, evoe! i adore thee, iao! o thou gorilla blizzard air, that tearest out earth's tresses by the roots! i adore thee, evoe! i adore thee, iao! o thou reveller of spirit, that carousest in the halls of matter! i adore thee, evoe! i adore thee, iao! o thou red-lipped vampire of life, that drainest blood from the black mount of death! i adore thee, evoe! i adore thee, iao! o thou little lark of beyond, that art heard in the dark groves of knowledge! i adore thee, evoe! i adore thee, iao! o thou summer softness of lips, that glow hot with the scarlet of passion! i adore thee, evoe! i a

ALEISTER CROWLEY EQUINOX EQ I 3

ipped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the win

h; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker

degree of weariness than prolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom 81 into music. that, you will say, is nothing but natural. every poetic brain in its healthy, normal state, readily conceives these

tion between the physical organs and their enjoyments; and it is above all on this account that arises the blame which one must give to this dangerous exercise in which liberty is forfeited. when i speak of hallucinations the word must not be taken in its strictest sense: a very important shade of difference distinguishes pure hallucination, such as doctors have often have occasion to study, from the hallucination, or rather of the misinterpretation of the senses, which arises in the mental state caused by the hashish. in the first case the hallucination is sudden, complete, and fatal; beside which, it finds neither pretext nor excuse in the exterior world. the sick man sees a shape or hears sounds where there are not any. in the second case, where hallucination is progressive, 83 almost w

aking the covered sigil in his left hand, let him smite it thrice with the "flat" blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up

ALEISTER CROWLEY EQUINOX EQ I 4 3

e up from his place, and sterte up boldly all the rest, and sware to seek this goodly thing. but now the dwarf doth beat his breast, and speak on this wise to the king, that he should worthy knight be found who with his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound 19 with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by goddes reed, and pulled so strong his muscel burst, his nose and mouth brake out a-bleed; nor moved he thus the dwarf. from first to last the envious knights essayed, and all their malice had the worst, till strong sir bors his prowess played- and all his might avail d nought. now once sir bors h

his head sir palamede the saracen, as knowing nothing might bestead, when lo! there rose a monster moan, a hugeous cry, a questing dread, as if (god's death) there coursed alone the beast, within whose belly sounds that marvellous music monotone as if a thirty couple hounds quested within him. now, by christ and by his pitiful five wounds- even as a lover to his tryst, that beast came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, 111 surely there stole a subtle madness

ALEISTER CROWLEY EQUINOX EQ I 4

call to me, low in the silence, there in the darkness the summer called to me "thou who art hidden in the green silence, let a time of quietness come now upon thee. lay thine head on the earth and slumber on her bosom: time and the gods shall pass darkling before thee" there in the silence i lay, and i heeded the slow voice that called me, the grave hand that beckoned, that beckoned me on through the hall of the silence. there in the silence there was a green goddess, folden her wings, and her hands dumbly folden, laying in her lay, as though asleep in the darkness. then did i hail her "o mother, my mother, syren of the silence, dumb voice of the darkness, 21 how shall i have speech of thee, who know not thy speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine

ing lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might

ALEISTER CROWLEY EQUINOX EQ I 6 2

e" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel i

ALEISTER CROWLEY EQUINOX EQ I 6

la chapelle" othman. akbar:"her sons by sidi omar" mohammed. fatma "her aged nubian nurse" ledmiya "a young handmaiden, musical. other waiting-women. pipe-slaves" abdul khan "an eunuch. other eunuchs" achmet "equerry to sliman" a fair-haired christian maiden "daughter to sir rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord

ALEX SANDERS THE KING OF THE WITCHES

y library. applyjohn rylandslibrary, manchester. alex wrote out his application immediately and two days later was invited for an interview. as soon as he entered the building he felt at home. built as a memorial to a lancashire 61 cotton merchant who was a devout christian, the library was a monument of stone and wood. while at first appearance it looked like a church, a keener glance recognized the hallmark ofa stonemason trained in witchcraft. peering out from the top ofpillars were little stone mice with devils' faces; cats, demons, imps and dragons crouched in corners and crevices, in the boardroom where the interview took place, alex had difficulty keeping his eyes off the magnificent framed papyrus specimens on the walls and the egyptian. bills of sale for servants. the wages, expla

. they anointed his bare feet with oil and sat him on the throne before the altar as representative of their homed god. afterwards they cast the crown into the cauldron of fire so that the oaths of allegiance they had taken would be binding for all time, otherwise they, too, would return to dust like the crown. kingship brought alex problems greater than any he had had before. while preparing for the hallowe'en celebrations, he received a letter from bangalore in india. the writer, describing himself as a 'priest of kali, said he had read a letter which alex had written to an occult magazine, defending witchcraft and claiming that its undisputed powers were much in use today 'i shall be coming to england in the near future' the. priest ofkali continued/and lshould very much like to make yo

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

e university, or the hall of wisdom. when he has passed through that school he will graduate with his degree as a master of compassion. it might be of benefit to us also if we studied first the difference or the connection between knowledge, understanding, and wisdom. though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar. knowledge is the product of the hall of learning. it might be termed the sumtotal of human- 8- initiation, human and solar copyright 1998 lucis trust discovery and experience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium

mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. it deals with the life side of evolution. since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth a

ubjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding may be defined as the faculty of the thinker in time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is ther

the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity- 9- initiation, human and solar copyright 1998 lucis trust assumes the m

ollow the evolving monad throughout his long pilgrimage. what has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the hierarchy endeavours to bring the race to the point where its units will have some idea of the next step to be taken. each initiation marks the passing of the pupil in the hall of wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarisation to another, entails the realisation of an increasing unity with all that lives and the essential oneness of the self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see a

to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where

pon the planet of the four maharajas, or the four lords of karma in the solar system, who are specifically concerned with the evolution at the present time of the human kingdom. these four are connected with: 1. the distribution of karma, or human destiny, as it affects individuals, and through the individuals, the groups. 2. the care and tabulation of the akashic records. they are concerned with the halls of records, or with the "keeping of the book" as it is called in the christian bible; they are known in the christian world as the recording angels. 3. the participation in solar councils. they alone have the right during the world cycle to pass beyond the periphery of the planetary scheme, and participate in the councils of the solar logos. thus they are literally planetary mediators, r

ly to know himself, to ascertain- 37- initiation, human and solar copyright 1998 lucis trust his weaknesses and to correct them. he is taught to work as an invisible helper at first and for several lives is generally kept at this kind of work. later, as he makes progress, he may be moved to more selected work. he is taught the rudiments of the divine wisdom and is entered into the final grades in the hall of learning. he is known to a master, and is in the care (for definite teaching) of one of the disciples of that master, or, if of rare promise, of an initiate. classes are held by initiates of the first and second degrees, for accepted disciples and those on probation, between the hours of ten and five every night in all parts of the world, so that the continuity of the teaching is compl

. he is known to a master, and is in the care (for definite teaching) of one of the disciples of that master, or, if of rare promise, of an initiate. classes are held by initiates of the first and second degrees, for accepted disciples and those on probation, between the hours of ten and five every night in all parts of the world, so that the continuity of the teaching is complete. they gather in the hall of learning and the method is much the same as in the big universities, classes at certain hours, experimental work, examinations, and a gradual moving up and onward as the tests are passed. a number of the egos on the probationary path are in the department that is analogous to the high school; others have matriculated and are in the university itself. graduation results when initiation

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e of the life evolving through the forms will for a considerably longer time be considered esoteric, as also will the apprehension and comprehension of the matter aspect, and the laws governing energy on the astral and the mental planes. this is stated in connection with average man, the rank and file of humanity. objective or exoteric information is largely that obtained or ascertained by men in the hall of learning by means of the five senses, and by experiment. experiment in due course of time and after many cycles of incarnation is transmuted into experience, and this produces eventually that which we call instinct, or the habitual reaction of some type of consciousness to a given set of circumstances, or of environment. these two factors of the senses and of experimental contact can b

third case the spirit employs the will aspect or atma (in man, which has, for its distinctive feature, that coherent force which keeps the purpose of the entity ever in view, working it out through love in substantial form. i have pointed out these distinctions as it serves to bring the scope, and equally the limitations, of the active mental principle somewhat more clearly before the student. in the hall of ignorance the accumulative side of manas and its ability to store and acquire knowledge and information is being developed. a man, for instance, acquires facts, and application, and sets up vibrations which have to be worked out intelligently. the acquisitive side of this principle is showing forth. in the hall of learning the discriminative side is being developed, and the man learns

knowledge and information is being developed. a man, for instance, acquires facts, and application, and sets up vibrations which have to be worked out intelligently. the acquisitive side of this principle is showing forth. in the hall of learning the discriminative side is being developed, and the man learns not only to choose but to discard, and he begins to merge the two poles intelligently. in the hall of wisdom he discards also, and perfectly blends the two poles, thereby producing that objective something- 199- a treatise on cosmic fire copyright 1998 lucis trust we call light. the illuminating side of manas is shown. he becomes an intelligent creator, and by the time he has taken the four major initiations he has: 1. developed perfectly the brahma aspect, which as pointed out functio

anent atom becomes radioactive or a radiant point of fire. the lower three petals become vibrant and begin to unfold until fully developed. b. second group of petals love petals: 1. the petal of knowledge, for the astral plane; unfoldment is brought about by the conscious balancing of the pairs of opposites, and the gradual utilisation of the law of attraction and repulsion. the man passes out of the hall of ignorance where, from the egoic point of view, he works blindly and begins to appreciate the effects of his physical plane life; by a realisation of his essential duality he begins to comprehend causes. 2. the petal of love for the astral plane; unfoldment is brought about through the process of gradually transmuting the love of the subjective nature or of the self within. this has a d

e self-conscious units in this system, and this working towards perfection of the three, the four, and the five, mark, for the planetary logos, as for man, the cycle of maturity. the earlier and later cycles mark that of growth towards maturity, and the garnering of the fruits of earlier experience. the three halls again can be here considered from this aspect, and the central period allocated to the hall of learning. on all the planets these manasadevas are found working, ever in their three groups but varying the methods employed according to the stage of the evolution of the planet concerned, and the karma of its planetary lord. their method of work on the earth can be studied in the secret doctrine and has a most significant interest for men at this time.34(204) the three groups should

on of his own causal vehicle, and some idea of the various triangular relationships: i. the outer "knowledge" triad: a. petal 1..knowledge on the physical plane. colours: orange, green and violet. b. petal 2..love on the physical plane. colours: orange, rose and blue. c. petal 3..sacrifice on the physical plane. colours: orange, yellow and indigo. these three petals are organised and vitalised in the hall of ignorance, but remain unopened and only begin to unfold as the second circle is organised. ii. the middle "love" triad: a. petal 1..higher knowledge applied through love on the physical and astral planes. colours: rose, and the original three. b. petal 2..higher intelligent love on the physical and astral planes. colours: rose and the corresponding three. c. petal 3..loving intelligent

hree. b. petal 2..higher intelligent love on the physical and astral planes. colours: rose and the corresponding three. c. petal 3..loving intelligent sacrifice on the physical and astral planes. colours: rose and the same three. these three petals preserve the fundamental orange but add the colour rose in every petal, so that four colours are now seen. these petals are organised and vitalised in the hall of learning, but remain unopened. the outer tier of petals simultaneously unfolds till it is open entirely, revealing the second circle; the third remains shielded. iii. the inner "sacrificial" triad: a. petal 1..the will to sacrifice through knowledge on the mental plane, and thus intelligently to dominate the entire threefold lower man. colours: yellow and the four colours, orange, gree

in the lotus of five colours in any one petal at one time, is veiled the mystery of the five kumaras.62(230) the student who seeks the significance of the preponderance of orange and of rose is approaching the secret of the two kumaras who fell. more it is not possible to say, but the colours hold the esoteric key to this great occurrence. this inner circle of petals is organised and vitalised in the hall of wisdom, and simultaneously the middle circle unfolds, so that two rows of petals are duly opened, and only the third remains to be unclosed. this final opening is effected during the period of treading the stages of the path of initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical wo

nary nature of the manifesting monad. first. the 700 incarnations. these concern the unfoldment of the outer circle. this is the longest period. the initial vibration is slow and heavy, and millenia of lives have to elapse before the interchange of energy between the ego and its reflection, the personal self (the lower threefold man) is such that the consciousness of the man occultly "awakens" in the hall of- 487- a treatise on cosmic fire copyright 1998 lucis trust learning. for advanced man at this time these incarnations took place upon the moon chain and in some cases upon certain planets connected with the inner round. this is the circumstance which necessitated his "coming-in" during the atlantean root-race. men of this type refused to incarnate earlier, as the bodies were too coarse

earing upon conditions upon earth, being the basis of the great class distinctions which in every land have been so fruitful of trouble and the esoteric foundation of the "caste" system, so abused now in india. the problem of labor and capital has its roots in the subjective distinction between "equipped and unequipped" egos, between those units of the human family on earth who have passed out of the hall of ignorance, and those who are yet groping in its dark and gloomy corridors; between those egos who are only "bud" egos, and those who have organised the outer circle of petals, and whose petals are ready to open up. the idea of a septenate of centuries must be carefully pondered upon, and as ever in all occult matters, the idea of triplicity must be also borne in mind with a synthesisin

ALICE A BAILEY05 THE LIGHT OF THE SOUL

he human unit in this connection, though the basic laws hold good for all forms of divine life) gradually becomes aware of himself as he is and conscious of his environment. as this environment is triple (physical, astral and mental) and as he has three vehicles whereby he can contact the three worlds, the period covered in this awakening is immense. the old commentary says in this connection "in the hall of ignorance the triple sheaths are known. the solar life at its densest point is contacted and man emerges fully human" then the man becomes aware of something else, the group to which he belongs, and he does this through a finding of his own inner reality as latent in his personality. he learns that he, the human atom is a part of a group or centre in the body of a heavenly man, a plane

er reality as latent in his personality. he learns that he, the human atom is a part of a group or centre in the body of a heavenly man, a planetary logos and that he must develop awareness of: a. his group vibration, b. his group purpose, c. his group centre. this is the stage of the probationary path or the path of discipleship up to the third initiation, and the old commentary proceeds "within the hall of learning, the central mystery is contacted. the method of release is seen, the law is well fulfilled, and man emerges well-nigh adept" finally, the man enters the hall of wisdom to which he was admitted occasionally (and with increasing frequency) after the first great initiation, and learns of the place his group holds in the planetary plan, catching a glimpse also of the cosmic schem

e adept, and that the christ himself, the great world teacher, knows not all that is the content of the awareness of the king of the world. the yoga sutras of patanjali only deal, however, with the overcoming of the ignorance which holds a man upon the wheel of rebirth and which prevents him unfolding the true powers of the soul. the old commentary says in connection with this final stage "within the hall of wisdom, light fully shines upon the adept's ways. he knows and sees the seventh part and visions all the rest. he is himself a septenate and from this hall emerges god- 75- the light of the soul copyright 1998 lucis trust 5. avidya is the condition of confusing the permanent, pure, blissful and the self, with that which is impermanent, impure, painful and the not-self. this condition o

the field of human evolution. when the field of ignorance becomes the field of conscious experience and when the chains are felt to be fetters and limitations, the would be chela has made a tremendous step forward in the liberating process. when he can carry the struggle inward into what ganganatha jha calls "the unmanifested life" and which we frequently call "the subtler planes" he is entering the hall of learning and is severing those fetters which kama (or desire) and the wrong use of the mind have so subtly forged. later he will enter the hall of wisdom and be taught certain esoteric and occult methods of hastening the liberating process. 13. so long as the roots (or samkaras) exist, their fruition will be birth, life, and experiences resulting in pleasure or pain. the predominant wo

ousness of the soul. when through this ignorance and its consequences, the soul fails to find what it is seeking, there comes the stage when the search takes on a different form and the soul itself searches for reality. it might be expressed thus. identification with the phenomenal world and the use of the outgoing organs of perception covers the period which the real man spends in what is called the hall of ignorance. satiety, restlessness and a search for the knowledge of the self or soul characterises the period spent in the hall of learning. realization, expansion of consciousness and identification with the spiritual man cover the period spent in the hall of wisdom. the terms human life, mystic life and occult life apply to these three stages. 25. when ignorance is brought to an end t

copyright 1998 lucis trust three terms serve to throw light on this process of unfoldment. the first great realization which the aspirant has to achieve is that of omnipresence; he has to realize his unity with all, and the oneness of his soul with all other souls. he has to find god in his own heart and in every form of life. then, as an initiate, he arrives at omniscience or all-knowledge, and the halls of learning and of wisdom render up to him their secrets. he becomes a christ, a knower of all things, knowing what is in the heart of the father and in the hearts of men. finally, he can eventually achieve omnipotence or all-power, when the keys of heaven will be handed to the son of man and all power will be his. 50. by a passionless attitude towards this attainment and towards all sou

l, stand" james gives us the same thought where he says "behold we count them happy that endure" it is the going on when the point of exhaustion has been reached, the taking of another step when the strength to do so seems gone, the holding steady when there seems nothing but defeat ahead, and the determination to endure whatever may be coming, when endurance has been taxed to the limit, which is the hallmark of disciples of every degree. to them goes out the clarion call of paul- 230- the light of the soul copyright 1998 lucis trust "stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shed with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

s are penetrated with individual life, that every single expression radiates personality, and that this personality is ultimately responsible."1(26) it might be stated here as sine qua non that only those people who are responsible thinking beings are ready for the application of those rules and instructions which will enable them to make that transition and to come to that consciousness which is the hallmark of the illuminated mystic and the intuitional knowers. the beautiful lines found in dr. winslow hall's illuminanda point the goal- 21- from intellect to intuition copyright 1998 lucis trust "in all men lurks the light; yet, in how few has it blazed forth, as rightfully it ought, illuming, from within, our fleshly lamp, and kindling cosmic time in nigh-brought souls! splendour of god

nse interest and application, reach the same standard of achievement to which meditation brings the eastern aspirant to knowledge. but at this point the parallel breaks down. education in the occident fails to carry its exponents on into the realm of the intuition, or of illumination. in fact, we rather smile at the idea of an illumined consciousness and ascribe much of the testimony available to the hallucinations of the over-stimulated mystic or to the psychopathic cases with which our psychologists are constantly dealing. but it can be proved, i believe, that the developed spiritual perception and an illumined intellect can be part of the equipment of the sane and balanced business man or scientist, and need not necessarily indicate a lack of psychic balance, or emotional instability. t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

agment of reality as it presents itself to him, learning to distinguish truth from glamour, the permanent from the impermanent and the certainty from the unreal. as- 130- a treatise on white magic copyright 1998 lucis trust the old commentary puts it "let the disciple seize hold of the tail of the serpent of wisdom, and having with firmness grasped it, let him follow it into the deepest centre of the hall of wisdom. let him not be betrayed into the trap set for him by the serpent of illusion, but let him shut his eyes to the colourful tracery upon its back, and his ears to the melody of its voice. let him discern the jewel, 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 h

working out in meditation and experiment of the truths sensed. this is a lengthy process, for all has to be assimilated and made part and parcel of the disciple's very self before he can go on. it resembles the working out of a sum figure by figure, line by line, the working out being carried forward until the answer is achieved. this work is done both on the inner planes and on the physical. in the hall of learning the pupil is taught nightly for a short time before proceeding with any work of service. this teaching he brings over into his physical brain consciousness in the form of a deep interest in certain subjects, and in an increasing aptitude to think concretely and abstractly on the various occult matters that are occupying his attention. he attempts to experiment and tries variou

ny fraction of the structure? bear this steadily in mind as you study and ponder these instructions and remember that, in the light of the future knowledge of humanity, all- 302- a treatise on white magic copyright 1998 lucis trust that is here conveyed is like a fifth reader in grammar school to the test books utilised by a college professor. it will serve however to graduate the aspirant out of the hall of learning into the hall of wisdom, if he uses the information given. learn to be telepathic and intuitive. then these forms of words and these ideas, clothed in form, will not be needed. you can then stand face to face with naked truth, and live and work in the terrain of ideas and not in the world of forms. so we leave the vast expanse of lives, covered by the unmeaning phrase "atomic

nner ruler, and out of our newest science, psychology, will emerge a knowledge of the assertive and dominant spiritual self, and lead finally to the manifestation of the kingdom of souls on earth. and what of the instinct to enquire? transmuted into divine investigation and transformed by the application of the light of the soul in the realm of enquiry, we shall have humanity carried forward into the hall of wisdom and thus man will leave behind the experiences of the hall of knowledge. our great educational centres will become schools for the development of intuitive perception and of spiritual awareness. the following table should be carefully studied by the student: instinct correspondence mode 1. self-preservation .i mmortality. spiritualistic research. 2. sex. spiritual union. religio

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

80- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust hierarchy. in this matter (as in all else in the spiritual life) the disciple first trains himself to be responsive to his own soul, and then trains himself to be responsive to the inner group of workers, who later, as a result of his self-intiated effort, teach him to be a communicator, an intermediary. the hallmark of such communicators is mental clarity, true impersonality, spiritual tolerance, and a frugality in the use of words, when embodying concepts. it should be remembered that in the wealth of psychic writings pouring into the world today, the work of the true communicators will concern itself with the plan and not with personalities; with principles and not with individual purposes; and

you ask. i give a simple reply to your question, and yet one so scientific and so profound in meaning that only when it is realised to be a fact in a natural process will it be appreciated with accuracy. out of the flesh god will be seen and known, yet with the eye of the inner vision can god be seen even when a man is occupying a body of flesh. not with the physical eye can deity be seen, though the hallmark of divinity is everywhere. there is an eye which can be developed and used, and which will enable its possessor to see god working on the inner side of life, within himself and within all forms, for "when thine eye is single, thy whole body is full of light" in that light shall we see light, and so see god. the three words: electricity, light and life, express divinity, and their synt

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

th from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose and to reject; but let us see to it that we choose with eyes opened by that sagacity and wisdom which are the hallmark of those who have penetrated a considerable way along the path of return. there is life and truth and vitality in the gospel story yet to be re-applied by us. there is dynamic and divinity in the message of jesus. christianity is, for us today, a culminating religion. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come t

w in his steps, and not to follow in the steps, or to accept the interpretation of his words, which any disciple of his may advocate, no matter how highly esteemed or valuable. what is this holiness to which he calls us, when we take the first step toward the new birth? what is a holy man- 52- from bethlehem to calvary copyright 1998 lucis trust wholeness, unity, at-one-ment, completeness this is the hall mark of a perfect man. having once seen and with open eyes beheld the vision of divinity, what can we do? in this question our problem is voiced. what is the next step, the immediate duty of the man who knows that, in himself, the new birth has not yet taken place, but who feels in himself a readiness to go up to bethlehem, from galilee, via nazareth? it entails, in the first place, effor

fe he recognised as stable and eternal. it was in this experience that christ fitted himself for the resurrection initiation, and so proved to himself, and to us, that god existed, and that the immortality of divinity is an established and unalterable fact. this experience of loneliness, of being bereft of all that protects, all that has hitherto been regarded as essential to one's very being, is the hallmark of achievement. disciples are apt to forget this, and one wonders for a brief moment, as one listens to christ thus veiling his agony, whether he was not again "in all points tempted like as we are" and whether at this moment he did not descend into the deepest recesses of the valley and feel that utter aloneness which is the reward of those who mount the cross on golgotha. although e

resurrection, and which is called the great renunciation. let us vision clearly just where we stand upon the path of evolution. have we yet set our feet upon the path of probation, that difficult path of purification which is a necessary first step? or are we definitely upon the path of discipleship, knowing what we are doing, cultivating the finer values and those distinctive qualities which are the hall mark of manifesting divinity? the only incentive which will be strong enough (or which ever has been strong enough) to enable a man to tread the fivefold way to the centre from which the word goes forth is a realisation of the deep and distressing need of our modern world for revelation, for pure example and for loving service. there is no way by which this sad and war-torn world of ours

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

te process of construction, the true nature of service, as practiced by any individual begins to emerge. the first effect of the inflowing force of the soul, which is the major factor leading to demonstrated service, is to integrate the personality, and to bring all the three lower aspects of the man into one serving whole. this is a difficult and elementary stage from the angle of the student in the hall of wisdom. the man becomes aware of his power and capacity, and, having pledged himself to service, he begins furiously to serve; he creates this, that and the other channel for the expression of the force which is driving him; he tears down and destroys just as fast as he creates. he temporarily becomes a serious problem to the other servers with whom he may be associated, for he sees no

dily emerging, and must inevitably triumph. once the aspirant upon the probationary path has a vision of this (no matter how slight it may be, then the law of desire which has governed him for ages will slowly and surely give place to the law of repulse, which will, in time, free him from the thralldom of not-self. it will lead him to those discriminations and that dispassionate attitude which is the hallmark of the man who is on his way to liberation. let us remember, however, that a discrimination which is based upon a determination to be free, and a dispassion which is the indication of a hard heart, will land the aspirant in the prison of a crystallized shell, which is far harder to break than the normal prison of the life of the average selfish man. this selfish spiritual desire is of

of the cross in its many diverse forms. two symbols are at this time taking form as the basis of the coming civilisation. these are the lotus and the flaming torch. hence the frequent appearance of these two in the life of meditation and the dream life of the world aspirants. c. those dreams which are symbolic presentations of teaching received in the hours of sleep by aspirants and disciples in the hall of learning on the highest level of the astral plane, and in the hall of wisdom on the mental plane. in the first hall is the best that the race has already learnt through its atlantean experience and in the world of glamour. through these, wise choice can be developed. the hall of wisdom embodies the teaching which the two coming races will develop and unfold, and thus trains the discipl

ly: a. they will "see god" and be in touch with the soul. b. they will "know what is in man" and can then act wisely and work constructively. 4. they will be able to "pierce the glamour of the astral plane" and proceed to function without error and can thus bring about the unimpeded illumination of the brain and the dissemination of knowledge in the brain. you will note from the above how many of the hallucinations, the glamours, the ambitions and the errors of the modern mystic can all be traced to the early stages and the embryonic beginnings of these developments. they are indicative therefore, of unfoldment. but unfortunately they are not understood for what they are and the available light and energy are misapplied or turned to selfish and personal ends. this cannot as yet be avoided

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ic training is also an impersonal matter; it is concerned with the development of soul consciousness and with the expansion of that consciousness to include, and not exclude, all forms of life through which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom

ing only in so far as they affect the life of your group; they must be handled by you with care and with the open eye that senses danger from afar and seeks to avoid it. the sensitivity which i want to see developed is alertness to soul contact, impressionability to the "voice of the teacher" an aliveness to the impact of new ideas and to the delicacy of intuitional responsiveness. these are ever the hallmark of the true disciple. it is spiritual sensitivity which must be cultivated; this is only truly possible when you learn to work through the centres above the diaphragm and to transmute solar plexus activity (which is so dominant in the average person, turning it into heart activity and the service of your fellowmen. impersonality, particularly for high grade integrated people, is pecul

recognition of the unhappy plight of humanity are much needed by many disciples and aspirants in the world today, particularly by those who are not close to the world situation but who are looking at it from a distance. it is so simple to give a facile expression of sympathy but at the same time to avoid too great an expenditure of energy in service and too intense an effort to be of assistance. the hallmark of the pledged disciple and a quality which should increasingly dominate his life is the capacity to identify himself with the part or with the whole as seems needed at any particular time. such an attitude involves a comprehensive sweep of love, and this leads to inclusiveness and to the pledging of the life service to the greatest number and to the most needy. if i were asked to spe

testing and the achievement of the subtle sensitivity to the voice of the teacher which will enable you to work with greater ease on the subjective side of life. i have proved your sincerity of purpose and for many years you have diligently set your face towards the light. but, brother of old, you have walked the path with rigidity and not with that supple ease which negates fatigue and which is the hallmark of the trained athlete for that is what the disciple should be. you have seen the need to serve and have realised the field of service which is for you the rightful place of effort, but you have rendered that service in set and crystallised fashion and have been too often unduly objective and not sufficiently moved by opportunity. you have served from a rigid sense of duty but you mus

ou. one of the things which has handicapped you all your life and which has held you back from a possibly fuller world service has been a pronounced inferiority complex. this tendency, though it has not negated achievement in your personality life and activities, has nevertheless held you back and inhibited the free inner movement of your soul, and has prevented that joy in living which should be the hallmark of the disciple. your sensitivity is great and your grasp of world affairs and world conditions is necessarily somewhat deeper than that of the average citizen. yet the very depth of your vision and knowledge make you prone to feel your individual smallness- 102- discipleship in the new age- volume i copyright 1998 lucis trust and unimportance. this is coupled, as i remarked earlier

y again be caused by a habit of loneliness, induced by inherent natural tendencies, or by executive position and the circumstances of the individual life, or by sorrow or shock in early life experience. this must be balanced by an outgoing on the part of the soul which then shifts the whole problem of relations to a higher level of contact and brings release and the power to communicate, which is the hallmark of group life. i would ask you to consider these thoughts with care and to ponder upon the establishment of group relations and their recognition in your brain consciousness, for it is your problem in connection with the group of which you are a part. to the exoteric relation must be added the inner. this i think you know. such a contact should be relatively easy for you as you have f

own environment. frequently he can scarcely keep his head above the water (a neat, occult phrase, my brother, and one most applicable to your own experience during the past six months. two planks of the raft on which the disciple eventually makes his escape can be called service and patience. by a close attention to the needs of his fellowmen and by means of that uncomplaining endurance which is the hallmark of the disciple, he brings to an end the time of difficulty and emerges thence freer, richer and more useful. there come times in the life of every true aspirant when he simply continues to persevere, no matter how disinclined he may feel and no matter how acute may be the inner turmoil. you are emerging from the condition of difficulty and you are facing as a result a life of fuller

or you to make, owing to this combination. 1. a contact with your soul. this is already made and established. 2. a contact with the hierarchy, through the medium of your soul. 3. contact with the astral plane, through your sixth ray personality which functions easily, therefore, on the sixth plane, the astral. 4. contact with ideas, through an active intuition. these are definitely assets and are the hallmark of the advanced disciple. this i think you know without my telling you. but all these contacts involve the handling of force and present their own unique problems- 336- discipleship in the new age- volume i copyright 1998 lucis trust your mental body is on the fifth ray of concrete knowledge or science. hence your interest and usefulness in the science of astrology which is in many wa

nd which (sensitive to the call of the soul and the call of humanity as heard on soul levels) brings about automatically and without pressure the needed changes in the physical plane of life. to these words of mine pay special attention or you will undertake responsibilities or take action which will be based on the reasoning of the lower, concrete mind and not on those simple impulses which bear the hall mark of the soul. one thing i would urge upon you: follow with great diligence the keeping of the diary to which i- 373- discipleship in the new age- volume i copyright 1998 lucis trust referred in my last instruction. i am not changing your work at this time. i only seek to emphasise to you the four points of interest to be noted in your diary. keep it in fuller detail; not only will it

path of the sannyasin. but you are still only playing around the fringe of that idea. for you, it is a symbol of a detachment which you erroneously feel you cannot achieve. you under-rate yourself, my brother. you have a persistence- 398- discipleship in the new age- volume i copyright 1998 lucis trust which is undaunted and which has guided you from your early days until now. this persistence is the hall mark of the pledged disciple. will you remember this? you have never wavered in your search for light and for a field in which to serve your soul and to evidence your devotion to humanity and to the great ones who guide the destiny of the race of men and whom you truly love. you have also an inner recognition of truth and of the plan which is far greater than you suspect and which we test

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ization back on to the bad old lines. but a beginning can immediately be made. simplicity should be our watchword for it is simplicity which will kill our old materialistic way of living. cooperative goodwill is surely the first idea to be presented to the masses and taught in our schools, thereby guaranteeing the new and better civilization. loving understanding, intelligently applied, should be the hallmark of the cultured and wiser groups, plus effort on their part to relate the world of meaning to the world of outer efforts for the benefit of the masses. world citizenship as an expression of both goodwill and understanding should be the goal of the enlightened everywhere and the hallmark of the spiritual man. in these three, you have right relations established between education, relig

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

i might, of course, be one) but are the outcome of the conditions to be found upon the path itself. they carry the warrant of a man's own soul and are the result of the experience of millions of travellers upon that path. i will give you these six rules (even as i gave them to another aspirant*(1) in ancient and symbolic form, translating them as well as i can from the ancient records, stored in the hall of wisdom, and available to all earnest disciples, such as you. the six rules of the path (rules of the road) i. the road is trodden in the full light of day, thrown upon the path by those who know and lead. naught can then be hidden, and at each turn, a man must face himself. ii. upon the road the hidden stands revealed. each sees and knows the villainy of each (i can find no other word

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

rom another angle: venus, the mind or the soul in libra reveals to man the exoteric significance and results of desire. in gemini, venus reveals the desire of the pairs of opposites for each other for this is the underlying theme of the entire creative and evolutionary process the interplay of the opposites. in capricorn, venus reveals to man that desire for the whole, for the universal, which is the hallmark of the initiate and the true expression of the spiritual life. when we come to a consideration of the esoteric ruler of taurus, we find ourselves confronted by vulcan, one of the veiled and hidden planets and one which is, therefore, little known or understood. i have earlier referred to vulcan as the fashioner of divine expression. in a peculiar sense, the energy which streams from v

is powerfully affecting the world aspirants and leading them towards those attitudes of mind which will produce an unswerving allegiance to the spiritual values and an unalterable adherence to the good of humanity. aquarius is with equal potency affecting the world disciples and initiates, leading them to world service on a large scale, producing group activity and that living usefulness which is the hall-mark of the pledged disciple. the influence of these three constellations is felt through their esoteric planets, and the mass movement in consciousness (for which leo is responsible) can be noted as possible even by the novice when he realises that the ruling planets in leo are, from all three angles exoteric, esoteric and hierarchical the sun. the mass movement towards individual self-c

formed of forty-nine lesser petals. the planetary lotuses differ in each scheme and one of the secrets of initiation is revealed when the number of petals of: a. our earth planet b. our planetary polar opposite c. our complementary equilibrising planet- 378- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust is committed to the initiate (c.f. 1018. 36 "within the hall of wisdom, there exists a department of which the modern astrological organisations are dim and uncertain reflections. the adepts connected with it work not with humanity but concern themselves specifically with "casting the horoscopes" of the various great lives who inform. the kingdoms of nature, with ascertaining the nature of the karmic influences working out in the manifestation of t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

y agreed with all the pronouncements of the outer head and if they gave their loyalty to the people that the heads of the e.s. in every country endorsed. some of their pronouncements seemed ridiculous. many of the people endorsed were mediocre to the nth degree. a number who were looked up to as initiates were not particularly intelligent or loving, and love and intelligence, in full measure, are the hall-mark of the initiate. amongst the advanced membership there was competition and claim making and, therefore, constant fighting between personalities fighting that was not confined just to oral battles but which found its expression in magazine articles. i shall never forget my horror one day when a man in los angeles said to me "if you want to know what brotherhood is not, go and live at

nd to the truth, and which will help you to recognise the sure foundation upon which you stand. we feel it right that you should ask and we should answer certain important questions, such as- what is the purpose of the arcane school? what is the nature of its teaching? what are the principles governing the training and the help given? to what am i committed when i join the arcane school? what are the hall marks of the true esoteric school, and does the arcane school conform to them? by what basic concepts and ideas is the arcane school governed? there are seven principles or governing objectives to which all the arcane school workers and students are asked to conform. a study of these will greatly facilitate all future work, disposing of questions and clearing the way for an understanding

h because we, too, are looking for people who can use their minds or who show at least a willingness to develop and use their mental processes. the need of the more emotional and aspirational types and of the devotees can well be met in other groups and esoteric schools, and is thus being met. running through all the work of the arcane school is the theme of service. service to one's fellowmen is the hallmark of a disciple and the key also which opens for him the door of initiation. therefore, all who enter the school and face the new cycle of training find us saying to them: study, think and prove to yourself and to us that you have grasped the teaching by writing your study papers; learn to meditate and so make a contact with your true spiritual self, the soul, and make service the expre

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

ght comes likewise as an aid, then and only then, shall we enter upon a new era of well-being- 151- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust to the various categories of trouble must also be added a whole group of diseases which are more strictly mental in their effect the cleavages, the insanities, the obsessions, the mental breaks, the aberrations and the hallucinations. to the various healing agencies mentioned above should be added the work undertaken by members of the spiritual hierarchy and their disciples; it takes soul power and knowledge, plus the wisdom of the other healing groups, to produce health among people, to empty our sanatariums, to rid humanity of the basic diseases, of lunacy and obsession, and to prevent crime. this is final

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ucation in the new age copyright 1998 lucis trust and in the second case you will have: cooperation..l. oving understanding..g. roup love there are higher correspondences for which we have as yet no adequate words. cooperative goodwill is all that can, at this time, be expected from the masses, and this is the sublimation of the forces released through civilisation. loving understanding should be the hallmark of the cultured, wiser group, plus an ability to correlate the world of meaning with the world of outer effects. ponder on this sentence. group love is, and must be, the outstanding characteristic of the illuminati of the world, and it is at this time the motivating power of the masters of the wisdom, until such time that enough disciples are expressive of this particular force. when

isation back on to the bad old lines. but a beginning can immediately be made. simplicity should be our watchword for it is simplicity which will kill our old materialistic way of living. cooperative goodwill is surely the first idea to be presented to the masses and taught in our schools, thereby guaranteeing the new and better civilisation. loving understanding, intelligently applied, should be the hallmark of the cultured and wiser groups, plus effort on their part to relate the world of meaning to the world of outer efforts for the benefit of the masses. world citizenship as an expression of both goodwill and understanding should be the goal of the enlightened everywhere and the hallmark of the spiritual man, and in these three, you have right relations established between education, r

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

undertaking and which you also should consciously consider. it is the task of confronting the dweller on the threshold in your own life and also in the group life, and then from that vantage point of strength face that dweller on behalf of humanity and thus aid humanity to vanquish this ancient evil. to do this presupposes crisis in your life and in the life of humanity. the handling of crises is the hallmark of the disciple, and every crisis met and rightly handled provides (once the difficulty is occultly- 10- discipleship in the new age- volume ii copyright 1998 lucis trust "under the feet) the place from which an extended vision can be gained, fresh knowledge can flow in and the transmuting light can shine from the angel of the presence and thus produce results. each of you has passed

ust appeal. others are so immersed in the tests and difficulties incidental to the clarification of the vision prior to the processes of initiation, that they have neither the time nor the strength to do more than live through the time of trial and, at the same time, to serve as best they can. both the vision and their service suffer from their failure to develop that divine indifference which is the hallmark of the true initiate. added to all this is the world situation with its inevitable all-enveloping psychic atmosphere, its attendant strains and its constant wearing anxiety, plus the hold which war sufferers have on all hearts and sympathies. most aspirants and disciples believe that they are bearing enough and are tried to the limit of their capacity. this is not the case. the deeper

the brain. it embodies the "intelligence equipment" of a soul in incarnation during any one life, dealing largely with the ephemeral, the transitory and the passing. the factor which is- 193- discipleship in the new age- volume ii copyright 1998 lucis trust enduring in knowledge is simply its power to relate the past and the present, and thus produce effective, phenomenal living today. wisdom is the hallmark of the initiate, and this he possesses even if his practical knowledge of mundane details historical, geographical, economic, and cultural may leave much to be desired. the disciples within a master's ashram can provide him with what knowledge he may require, for they are drawn from different cultures and civilisations and among them can summarise the sum total of human knowledge at a

all of you at this time. the objective of the first two initiations is to enable the initiate to live in the world of meaning; the objective of the next four initiations up to and including the sixth initiation of decision is to enable him to live in the world of significances. this must be carefully borne in mind when pondering upon the temporary static condition of the initiate as he stands in the hall of initiation. here are the points which must be consciously noted in the hint under consideration; each of them veils a deeper meaning and can convey a vital esoteric significance. let me quote this hint again in full "one of the marks of readiness for initiation is the ability to see this expanding and inclusive entity, and to note the law which is transcended when the part becomes the

today it is recognised that everything that exists is essentially energy in some form or another. 2. the enormous number of aspirants who have taken or who were in process of taking the first initiation. again, if you pause to think, you can see the processes of invocation and evocation in action. the second, third and fourth points of revelation are (symbolically speaking) still retained within the halls of initiation, and their expression upon the physical plane as an understandable law still lies ahead and is subject to future elucidation. the second point will soon be capable of expression in the three worlds, because men are slowly coming to the realisation of the nature of the will and the right place and proper reality of sacrifice in the divine scheme of revelation. the fifth poin

aid them; love them; but do not identify yourself with them. i speak of an astral insulation and not of a refusal to meet and contact suffering humanity upon the physical plane. i refer to an attitude assumed and held by the soul and mind in regard to the astral body which enables you to express that divine indifference to feeling and to personal suffering as a result of that compassion which is the hallmark of the salvaging elder brothers of humanity. such is your basic problem. because of this, you will have to watch the earlier effects of this group meditation with care so that the solar plexus is not unduly stimulated, and thus your difficulty increased. i wish also to give you a personal meditation which will, i believe, prove useful. it is more in the nature of an exercise and its r

thfully followed the second method of handling this present incarnation. with a frail and seriously injured physical body and a partner who is ever the cause of constant concern (though withal you owe her much, you have gone ahead with the task of a working disciple; you have done much good and have helped our work greatly and as the master said the hierarchy is never ungrateful, for gratitude is the hallmark of an enlightened soul and a basic releasing agent from an occult and scientific angle. i am not ungrateful to you, my brother; i hope to move you on into a closer relation to myself provided you succeed in handling a somewhat difficult situation with which you are now confronted and dominate an aspect of your nature which must be controlled before the move i contemplate in connection

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

. but whether a person is unintentionally a victim of force or brings himself in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to endeavour to lay the blame for the sad failures, the occult wrecks, for the half-demented psychics, the hallucinated mystics and the feeble-minded dabblers in esotericism at the door of their own stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as follows. the cause of the growth of the lower psy

nd has presented opportunity to the forces of enlightenment to- 306- the externalisation of the hierarchy copyright 1998 lucis trust strengthen their hold upon the minds of men. the success of their effort has been so great that it has led to the crescendo of knowledge, to the glory of modern science and to the widespread education which has distinguished the past five hundred years. knowledge is the hallmark of our civilisation; it has often been knowledge misapplied and dedicated to the selfishness of men, but it has been an impersonal thing personally applied; this must end. now another phase of that light can begin to demonstrate as the result of the past, and that is wisdom. wisdom is the enlightened application of knowledge, through love, to the affairs of men. it is understanding, p

nintelligent obstructions and assumptions from those to whom the task of preparation is committed. they have seen to it that the teaching of the new age has been given to aspirants and disciples in the world, for distribution; they are rapidly admitting new disciples into their ashrams, and as fast as is desirable and permissible (for the hierarchy works ever under law) they are passing them into the halls of initiation. at the same time, competent disciples are searching the world for sensitive and willing aspirants; these disciples are laying their emphasis upon intelligence and spiritual freedom, working out as free and understanding cooperation; these disciples will not be sidetracked by the devotion unintelligently expressed of the neophyte upon the occult way. it is occult students

in the world today are to be found actively working within this ashram. many of them are what the orthodox religious man or the hide-bound occult student would regard as non-spiritual, yet all of them are in reality deeply spiritual in the correct sense, but they care not for labels, for schools of thought nor for academic, esoteric teaching. they exemplify within themselves a livingness which is the hallmark of discipleship. the time has come when the first and major principle governing true esotericism must be grasped as conditioning all hierarchical workers: right motive. the time has come when the quality of ashramic work is recognised, first of all, as being: selfless service. the time has come when men everywhere must realise that entry into a master's ashram is- 436- the externalisa

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

hout benefitting the entire group. a few simple suggestions i will give you. these can be useful to all sincere aspirants. in the ordered regulation of the life comes eventual synthesis and the right control of time with all that eventuates therefrom. in the right elimination of that which is secondary, and in a sense of rightly adjusted proportion comes that accuracy and one-pointedness which is the hallmark of the occultist. in the right aspiration at the appointed time comes the necessary contact and the inspiration for the work that has to be done. in the steady adherence to self-appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be to the master the medium of help among many little ones. i commend the above thought to you knowing

drenching life that floods the fourth when the fifth is known. the fifth feeds on the fourth. let then the group merged in the fifth be nourished by the sixth and seventh and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the master. let him not sound the lesser notes which awaken vibration within the halls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters but having passed beyond that lesser stage, have linked themselves wi

halls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters but having passed beyond that lesser stage, have linked themselves with the great council in the highest secret place. let the group sound a dual chord, reverberating in the halls where move the masters but finding pause and prolongation within those radiant halls where move the lights which carry out the will of god. rule viii. for applicants: when the disciple nears the portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle. for disciples and initiates: let the group find within itself response to the greater

ereby the fusion of the personality with the soul, of the lower self with the higher self, and of form with the divine dweller in the form will follow next. then the truly esoteric phase of the educational process will be attempted when the earlier steps or stages have been satisfactorily grasped and there is indication of some measure of real success. by that time the school of the mysteries and the halls of preparation for initiation will be generally recognised by the thinking people and believed in by the expectant masses. in those schools, those who are beginning to function as souls will be led on to take their next step. their developed soul nature will be expressing itself through intelligent love and a sense of group fellowship; these two divine qualities will form a basis or foun

disciplining that they have no real time to give to soul expansion. they are so interested in their reactions to their self-imposed discipline or to their capacity to conform or their failure to accept the discipline, that the spiritual truths seeking entrance into their hearts fail to make such an entrance. temperance in all things, the wise use of all sustaining forms and self-forgetfulness are the hallmark of the disciple, but not of the beginner. many disciples today who should be functioning in the hall of wisdom are still fanatically working in the hall of knowledge and are still so earnest over the physical disciplines that the disciplines of the soul are ignored. i would ask you to reflect on this. applicants have to learn the significance of the words of rule vi for disciples "the

e and life of god, from him to us and from us to him. this dual thought of the relationship between humanity and the hierarchy, and between the hierarchy and the highest centre, shamballa, is completely covered in rule vii in its two forms for applicants, and for disciples and initiates. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the master. let him not sound the lesser notes which awaken vibration within the halls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters, but, having passed beyond that lesser stage, have linked themselves

alls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters, but, having passed beyond that lesser stage, have linked themselves with the great council in the highest secret place. let the group sound a dual chord, reverberating in the halls where move the masters but finding pause and prolongation within those radiant halls where move the "lights which carry out the will of god" of real importance, though relatively small, are two contrasts. these emerge with clarity if you compare the instructions given to applicants for discipleship and those given to initiates. the applicant (or young disciple) is addressed as an individ

made by the establishment of the law of god, and this is portrayed for us symbolically in the old testament in the story of moses. he went up into the mount of god and there received the ten commandments. this is the expression of divine law as adapted for humanity and as needed in the projection of those forces which will destroy, purify and reorganise. moses, the lawgiver, penetrated to one of the halls within the veils of maya, and there encountered the glory of the lord. this was of such a radiance that, as the old commentary puts it "he who entered among the first to penetrate within the veils absorbed the light and knew not how to pass it on. neither he nor they were ready, but the light was there and likewise the two directing eyes. but only one can use, project and send the light

ts, therefore, now exist, as well as numerous smaller and less important ones, to which no reference has been or need be made. three great sons of god at the moment of initiation made a major contribution to the human consciousness through their determined will-to-law, will-to-love and will-to-synthesis. mankind was thereby aided to move forward more easily along the "lighted way" to pass through the halls of maya, aided by the light pouring through the rents made in the separating veils by perfected divine men at the very moment of their triumph. a fourth great rent still remains to be made as a result of the energies released and the gained good which the three earlier rents have made possible. this fourth major rent will be made by humanity itself, standing with "massed intent" focussed

at streaming force which resolved itself as light, as love, as lifting energy. thus worked the one for whom all men must wait. he is as man, but works not as a man. he works as light divine, as energy supreme and as the saviour of the world of men" let me again quote from the same source and give you the ancient names of the veils "next to the earthly plane is found the veil of impulsion and then the hall of concentration. to that succeeds the veil of distortion, related to the world of glamour as impulsion is to force. beyond that veil is found the hall of choice. and then we find another veil, the veil of separation, and beyond it lies the hall of blinded men blinded by light but facing towards the final veil, the veil of aspiration. four veils, three halls and many men" i will leave you

ALICE BAILEY THE LABOURS OF HERCULES

. 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 truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding

thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within a

sfiguration; he is perfectly free and so can work universally on labors that have no relation to himself whatsoever. he works as a superhuman being in a human body. the great stages of development upon the path of expansion, which we call initiations, are recorded in the brain and will not be told to you by someone else. i never met a true initiate who was willing to admit that he was one, never. the hallmark of the initiate is silence. capricorn is a sad sign, it is the sign of intense suffering and loneliness, for these also are marks of the initiate. impersonality is based upon a fundamental personality achievement. you must have- 100- the labours of hercules been tremendously attached before you can know the meaning of impersonality. that is a paradox, but there is no achievement in be

ndition these points. here is a dramatic instance of humanity's potential and responsibility in speeding up the evolutionary process. the new group of world servers such a group as has just been described already exists. there are two things for us to do. first, to learn to recognize the new note as it comes from disciples wherever found and, secondly, to fit ourselves to form part of that group. the hallmark of those people is not self-assertiveness; they are too busy doing salvage work to have time to talk about themselves. they work through meditation, which keeps them in touch with the spirituality that is themselves, and therefore is in touch with the great life, the world savior, who pours his force and energy through them and toward the world. they orient their minds in that directi

desperate need of people you have no time to think about "being loving" in the usual sense. you can perhaps create such an atmosphere around yourself that they will think themselves through to their own solution. that is the real way to work. as long as you are occupied with being loving you are occupied with your own personality "a new commandment i give you" can be summed up in "inclusiveness, the hallmark of the new age, the universal spirit, identification, oneness with all your fellowmen. that is love and it will keep you busy; you will have no time to talk about love, you will be busy doing things, big things and little things, unimportant and important things. how shall we fit ourselves to meet that requirement, to possess those characteristics which automatically put us into the g

ARADIA GOSPEL OF THE WITCHES

ame a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of

BLAVATSKY H P ANTHROPOGENESIS

ithin, enlightening the newly-born man. let the reader meditate on the connection of the sun with the cross in both its generative and spiritually regenerative capacities- from the highest antiquity. let him examine the tomb of bait-oxly, in the reign of ramses ii, where he will find the crosses in every shape and position. so again, on the throne of that sovereign, and finally on a fragment from the hall of the ancestors of totmes iii, preserved in the national library of paris, which represents the adoration of bakhan-aleare. in this extraordinary sculpture and painting one sees the disc of the sun beaming upon an ansated cross placed upon a cross of which those of the calvary were perfect copies. the ancient mss. mention these as the "hard couches of those who were in (spiritual) travai

BLAVATSKY H P COSMOGENESIS

ng diagrams, which are applicable, mutatis mutandis, to rounds, globes or races, it will be seen that the fourth member of a series occupies a unique position. unlike the others, the fourth has no "sister" globe on the same plane as itself, and it thus forms the fulcrum of the "balance" represented by the whole chain. it is the sphere of final evolutionary adjustments, the world of karmic scales, the hall of justice, where the balance is struck which determines the future course of the monad during the remainder of its incarnations in the cycle. and therefore it is, that, after this central turning-point has been passed in the great cycle- i.e, after the middle point of the fourth race in the fourth round on our globe- no more monads can enter the human kingdom. the door is closed for this

ans and kabalists thus prove, beyond a shadow of doubt, that every theology, from the earliest and oldest down to the latest, has sprung not only from a common source of abstract beliefs, but from one universal esoteric, or "mystery" language. these scholars hold the key to the universal language of old, and have turned it successfully, though only once, in the hermetically closed door leading to the hall of mysteries. the great archaic system known from prehistoric ages as the sacred wisdom science, one that is contained and can be traced in every old as well as in every new religion, had, and still has, its universal language- suspected by the mason ragon- the language of the hierophants, which has seven "dialects" so to speak, each referring, and being specially appropriated, to one of

departure in the drama of humanity, and the solemn tragedy on the summit of calvary, the prelude to the hoped-for millennium. for roman catholics, satan is at the foundation of kosmos, christ in its centre, and antichrist at its apex. for both, the hierarchy of being begins and ends within the narrow frames of their respective theologies: one self-created personal god and an empyrean ringing with the hallelujas of created angels; the rest, false gods, satan and fiends. theophilosophy proceeds on broader lines. from the very beginning of aeons- in time and space in our round and globe- the mysteries of nature (at any rate, those which it is lawful for our races to know) were recorded by the pupils of those same now invisible "heavenly men" in geometrical figures and symbols. the keys theret

BLUE EQUINOX

is comes into my hand. let israel rejoice in him that made him: let the children of zion be joyful in their king. there are plenty of brains in america, and plenty of educated brains, but it is extremely rare to find these two combined in one being. let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. mr. mencken narrowly escapes the cleverness which is the hall-mark of the silver mind, but he does escape it. for the lord taketh pleasure in his people: he will beautify the meek with salvation. mr. mencken.s perception may be gauged by just one piece of navigation, the straits of ibsen. in 1901 i said of ibsen .he is the sophocles of manners. and elsewhere spoke of him as .a purely greek dramatist. mr. mencken says .the fabulous ibsen of the symbo

in the universe, and the universe in it, there is a distinct though exceedingly subtle tendency to sum up its experience as ego. these three verses might be interpreted also as quite elementary; v. 14 as blindness to the first noble truth .everything is sorrow; v. 15 as the coward.s attempt to escape sorrow by retreat; and v. 16 as the acceptance of the astral as sat. 17. this earth, disciple, is the hall of sorrow, wherein are set along the path of dire probations, traps to ensnare thy ego by the delusion called .great heresy. develops still further these remarks. 18. this earth, o ignorant disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light.that light which no wind can extinguish, that light which burns without a wick or fuel. the voice of

the reader should consult science and buddhism and similar treatises. but as it is better than .genuine. being, like the chymical marriage of christian rosencreutz, the forgery of a great adept, one cannot too confidently refer it thus. for the .seven worlds. are not buddhism. 23. if thou would.st learn their names, then hearken, and remember. the name of the first hall is ignorance. avidy. it is the hall in which thou saw.st the light, in which thou livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second i

e hall in which thou saw.st the light, in which thou livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second is the hall of learning. in it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it would certainly include ali states up to dhyana. the student will remember that his .rewards. immediately transmute themselves into temptations. 25. the name of the third hall is wisdom, beyond whic

dom, beyond which stretch the shoreless waters of akshara, the indestructible fount of omniscience. akshara is the same as the great sea of the qabalah. the reader must consult the equinox for a full study of this great sea. 26. if thou would.st cross the first hall safely, let not thy mind mistake the fires of lust that burn therein for the sunlight of life. the metaphor is now somewhat changed. the hall of ignorance represents the physical life. note carefully the phraseology .let not thy mind mistake the fires of lust. it is legitimate to warm yourself by those fires so long as they do not deceive you. 27. if thou would.st cross the second safely, stop not the fragrance of its stupefying blossoms to inhale. if freed thou would.st be from the karmic chains, seek not for thy guru in those

ot in pleasure-grounds of senses. the voice of the silence 17 this lesson is confirmed. the wise ones tarry not. that is to say, they do not allow pleasure to interfere with business. 29. the wise ones heed not the sweet-tongued voices of illusion. the wise ones heed not. they listen to them, but do not necessarily attach importance to what they say. 30. seek for him who is to give thee birth, in the hall of wisdom, the hall which lies beyond, wherein all shadows are unknown, and where the light of truth shines with unfading glory. this apparently means that the only reliable guru is one who has attained the grade of magister templi. for the attainments of this grade consult the equinox, vol. i, no. 5, supplement, etc. 31. that which is uncreate abides in thee, disciple, as it abides in th

quinox, vol. i, no. 5, supplement, etc. 31. that which is uncreate abides in thee, disciple, as it abides in that hall. if thou would.st reach it and blend the two, thou must divest thyself of thy dark garments of illusion. stifle the voice of flesh, albow no image of the senses to get between its light and thine that thus the twain may blend in one. and having learnt thine own agnyana, flee from the hall of learning. this hall is dangerous in its perfidious beauty, is needed but for thy probation. beware, lanoo, lest dazzled by illusive radiance thy soul should linger and be caught in its deceptive light. this is a r sum of the previous seven verses. it inculcates the necessity of unwavering aspiration, and in particular warns the advanced student against accepting his rewards. there is o

y sea of human life, and how exhausted, bleeding, broken-winged, they drop one after other on the swelling waves. tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex. the voice of the silence 19 in this metaphor is contained a warning against identifying the soul with human life, from the failure of its aspirations. 35. if through the hall of wisdom, thou would.st reach the vale of bliss, disciple, close fast thy senses against the great dire heresy of separateness that weans thee from the rest. this verse reads at first as if the heresy were still possible in the hall of wisdom, but this is not as it seems. the disciple is urged to find out his ego and slay it even in the beginning. 36. let not thy .heaven-born. merged in

s is the ideal attitude. it is very well brought out in parsifal. klingsor, on having his error pointed out to him, said .oh, that.s quite easy. took a knife, and removed all danger of his ever making the same mistake again. returning, full of the equinox 108 honest pride in his achievement, he found himself more ignominiously rejected than before. ultimately the sacred lance is brought back into the hall where is the grail, and there, at the right moment, not moved by desire, not seduced by cunning kundry, but of his own nature, the sacrifice may be accomplished. so, as previously explained, it is important not to keep on worrying about one.s progress; otherwise all the concentration is lost, and a mood of irritability rises, work is given up, and the student becomes angry with his teache

BUDGE E

ch is called thephet-asar sacred texts egypt ehh index index previous next p. 139 chapter vii. the seventh division of the tuat, which is called thephet-asar. the scene that illustrates the seventh division of the tuat, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, 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. th

the boat of ra" 2 "those who are in this picture are they who are on the two sides of thes-hrau, who is the soil of sekri, the governor of the tuat. this figure (i.e, the serpent) even in the form in which it is, travelleth after this great god into its horizon, p. 213 and it entereth in with him in the earth every day" 3 "he who is in this picture in his boat standeth up in the thick darkness in the hall of the eastern horizon, and he taketh up his position in his place every day; he formeth the serpent watcher of the tuat in the holy place of khenti-amenti" p. 214 4 "to those who are in this picture with their arrows, and to those with javelins, and to those with their bows, who are in the presence of this great god, and who make their appearance with him in the eastern horizon of the sk

ile is raised above the head of its bearer, and its tail hangs down her back; their names are- 1. hetemit. 2. bekhkhit. click to view set-nehes. 3. tchetmit. 4. senthes. the text reads: p. 231 [paragraph continues "those who are in this picture are they whose forms (or, figures) live by their heads. it is they who shed light upon the road of ra in the thick darkness, and when he cometh forth into the hall of the east, set waketh up and travelleth on with him" 7. a sceptre, surmounted by the head of set; its name is set-nehes, i.e "set who wakens" footnotes 209:1 or, khent-heru, which became one of the dekans among the greeks, i.e, see maspero, op. cit, p. 127. 224:1 these should be four in number. 224:2 these should be four in number. next: chapter xi. the eleventh division of the tuat, wh

eir names, and he decreeth for them what they have to do. and ra saith unto them-'o ye who keep ward over your serpent-figures with your two click to view (left) sem-nebt-het (right) sem-shet. hands, lift ye up your heads, whose hands are strong, whose feet are firm, who perform the journeyings which ye are bound to make, who make long your steps as ye go, unite ye yourselves to your offerings in the hall of the eastern horizon' their work is to make the serpent mehen to travel to the eastern hall of the horizon, and they unite themselves to their habitations after this great god hath passed through the darkness and hath taken up his place in the horizon" p. 238 3. the serpent sem-shet. on his back rests the red crown, and in an angle of it is a human head. 4. the serpent sem-nebthet. on h

to view six goddesses with fiery serpents. 11. pert-em-ap. 12. nebt-ar-em-uaa-abt. the text reads: p. 267 [paragraph continues "those who are in this picture with their own bodies, and from whom their uraei emerge, are in the following of this great god when he setteth out for this city. they follow after this god, and the flames which issue from their mouths drive away apep on behalf of ra into the hall of the east of the horizon. they journey round about the upper heavens in his following [remaining] in their places, and they restore these gods after this great god hath passed by the hidden chamber of the sky, and then they take up their positions [again] in their own abodes. they give pleasure to the hearts of the gods of amentet through ra-heru-khut, and their work upon the earth is t

b-ankh. 2. hi. click to view six gods who praise ra at dawn. 3. neb-aa. 4. neb-tuat. 5. netchem-ab, 6. ham. 7. ua-ab. 8. hunnu. p. 269 9. sensabt. 10. ma-tepu-neteru. 11. thes-tepu-neteru. 12. hekenu. the text reads: click to view six gods who praise ra at dawn. p. 270 [paragraph continues "those who are in this picture sing praises unto this great god from dawn, when he taketh up his position in the hall of the east of the sky. they say unto ra 'o thou who art the producer of [thine own] birth, who dost bring into being [thine own] being [lord of] homage of every soul. heaven belongeth to thy soul, which taketh up its place therein, and the earth belongeth to thy body, thou lord of homage. thou sailest over the horizon, thou takest up thy place in thy shrine, the gods in their bodies prai

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nheard-of mysterious words. yet believe me in this, the time is now coming when those shameful vizards shall be plucked off, and all the world shall page 17 know what vagabond impostors were concealed behind them. then perhaps that will be valued which at present is not esteemed. whilst he was speaking in this way, and the longer the clamour lasted the worse it was, all of a sudden there began in the hall such excellent and stately music such as i never heard all the days of my life; whereupon everyone held his peace, and waited to see what would become of it. now in this music there were all the sorts of stringed instruments imaginable, which sounded together in such harmony that i forgot myself, and sat so immovable that those who sat by me were amazed at me; and this lasted nearly half

n as anyone at all was about to open his mouth, he got an unexpected blow, nor did he know where it came from. i thought since we were not permitted to see the musicians, i should have been glad to view just all the instruments they were using. after half an hour this music ceased unexpectedly, and we could neither see or hear anything more. presently after, a great noise began before the door of the hall, with sounding and beating of trumpets, shalms and kettle-drums, as majestic as if the emperor of rome had been entering; whereupon the door opened by itself, and then the noise of the trumpets was so loud that we were hardly able to endure it. meanwhile (to my thinking) many thousand small tapers came into the hall, all of which themselves marched in so very exact an order as altogether

stic as if the emperor of rome had been entering; whereupon the door opened by itself, and then the noise of the trumpets was so loud that we were hardly able to endure it. meanwhile (to my thinking) many thousand small tapers came into the hall, all of which themselves marched in so very exact an order as altogether amazed us, till at last the two aforementioned pages with bright torches entered the hall, lighting the way of a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne. it seemed to me that she was the very same who before on the way kindled and put out the lights, and that these attendants of hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, whic

ghts, and that these attendants of hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, which sparkled with pure gold, and cast such a lustre that we could not steadily look at it. both the pages were dressed in the same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our benches, yet everyone stayed in his own place. now she having showed to us, and we again to her, all respect and reverence, in a most pleasant tone she began to speak as follows: the king, my gracious lord he is not far away, page 18 nor is his dearest bride, betrothed to

ccompanied each of us. in such perturbation it is not really possible to express what pensive thoughts and gestures were among us. yet most of us were resolved to await the scale, and in case things did not work out well, to depart (as they hoped) in peace. i had soon cast up my reckoning, and since my conscience convinced me of all ignorance, and unworthiness, i purposed to stay with the rest in the hall, and chose rather to content myself with the meal i had already taken, than to run the risk of a future repulse. now after everyone page 20 had each been conducted into a chamber (each, as i since understood, into a particular one) by his small taper, there remained nine of us, and among the rest he who discoursed with me at the table too. but although our small tapers did not leave us, y

night, and with longing awaited the day. page 22 page 23 the third day ow as soon as the lovely day was broken, and the bright sun, having raised himself above the hills, had again took himself to his appointed office in the high heaven, my good champions began to rise out of their beds, and leisurely to make themselves ready for the inquisition. whereupon, one after another, they came again into the hall, and saying good morning, demanded how we had slept that night; and having seen our bonds, there were some that reproved us for being so cowardly, and because we had not, rather, like them, hazarded upon all adventures. however, some of them whose hearts still smote them made no loud cry of the business. we excused ourselves with our ignorance, hoping we should now soon be set at liberty

made yourself very smug. with which words she caused my eyes to run over. after which she commanded that we should be unbound, and coupled together and placed in a station where we might easily see the scales. for, she said, it may yet fare better with them, than with the presumptuous who still stand here at liberty. meanwhile the scales, which were entirely of gold, were hung up in the middle of the hall; there was also a little table covered with red velvet, and seven weights placed on it. first of all there was a pretty big one, next four n page 24 little ones, lastly two great ones. and these weights were so heavy in proportion to their bulk, that no man can believe or comprehend it. but each of the armoured men had, together with a naked sword, a strong rope; these she distributed acc

ir incurring any danger of penalty, and only for recreation s sake, if perhaps anything that is right may be found amongst them. in the first place i was in great perplexity, for in my anguish this was my only comfort, that i was not to stand in such ignominy, or to be lashed out page 26 of the scale. for i did not doubt that many of the prisoners wished that they had stayed ten nights with us in the hall. yet since the virgin consented, so it must be, and we were untied and one after another set up. now although the most part miscarried, they were neither laughed at, nor scourged, but peaceably placed on one side. my companion was the fifth, and he held out bravely, whereupon all, but especially the captain who made the request for us, applauded him, and the virgin showed him the usual re

e senate arose, and the virgin also, together with her attendants, returned to her usual quarter. but the uppermost table in the room was allotted to us, they requesting us to take it in good part until the business was fully dispatched. and then we should be conducted to the lord bridegroom and the bride, with which we were at present well content. meanwhile the prisoners were again brought into the hall, and each man seated according to his quality. they were likewise told to behave themselves somewhat more civilly than they had done the day before, about which they yet did not need to have been admonished, for without this, they had already put up their pipes. and this i can boldly say, not with flattery, but in the love of truth, that commonly those persons who were of the highest rank

ied my companion, whoever does not understand how to resolve all the riddles may give each man notice of it by a proper messenger, and he will not be denied. at this time they began to say grace, and we arose all together from the table, satisfied and merry rather than satiated; and it is to be wished that all invitations and feastings were kept like this. having now taken a few turns up and down the hall again, the virgin asked us whether we desired to begin the wedding. yes, noble and virtuous lady, said one. whereupon she privately despatched a page, and yet in the meantime proceeded in discourse with us. in brief she had already become so familiar with us, that i ventured to request her name. the virgin smiled at my curiosity, but yet was not moved, but replied: my name contains five a

COSIMANO CHARLES ELEMENTARY PSIONICS

yourself to a lecture. now i know that that is a terrible thing to ask anyone to do, unless i am the one talking in which case you should look forward to it with unspeakable joy. but my lectures are far too interesting and entertaining for this because you would be so entranced by my ineffable wisdom that you would forget all about the exercise and we can't have that. take a seat near the rear of the hall, so that you have the pick of victims sitting in front of you. now, as the speaker drones on, stare at the back of the neck of a person in front of you, where the skull meets the neck, and visualize a drill boring into the back of the neck. see your energy field form the drill and watch it grind into the person. you should begin to notice, after a short time, that he has a hard time keepi

et. you can be reasonably sure that everyone who comes to hear you will be at least slightly interested in your topic, but as you are going to approach it from a slightly unconventional point of view, you are not sure how well it will be received (hooo haaaa! don't i know about this) to deal with this, you can use a stationary thought-form. to begin with, you should have a pretty good idea of how the hall you are going to speak in looks. if possible, take a look at it in advance. you create the thought-form by the usual methods, but this time you put at the ceiling, over the audience like a lamp. in fact, if you can see it as a lamp, that is so much the better. see it glow with the light you put into it and charge it to keep glowing, making everyone who is bathed by it receptive to what yo

DAVID ICKE CHILDREN OF THE MATRIX

s, and shape-shifting "a few years ago i became acquainted with a lovely person with the surname of bauer. we had many varied and wide-ranging discussions. during one of these talks, the subject of schizophrenia came up. she said it ran in her family. asking for more detail, she told me her mother and great aunt had been afflicted by it. it was the vision hallucination type. the odd thing is that the hallucinations were incredibly similar. their 'hallucinations' were of people "of royal blood' turning into giant lizards! serving the dragon: the present (i) 247 "i was at fema training headquarters in fredricksburg, maryland, attending a radiological defence pilot course in 1982 for the washington state department of emergency services. during the orientation, louis guiffreda, one of the hea

dimensional gateway. a french book, published in the 1790s, called la secte des illumines, included a description of the rituals of the illuminati. they are a replica of satanism and include once again the theme of fire: calling the demons 283 "on the day of his initiation, the candidate was conducted through a long, dark passage into an immense hall draped with black..ghostly forms moved through the hall, leaving behind them a foul odor..his clothes were removed and laid upon a funeral pyre. then his pudena [genitals] were tied with string..now five horrid and frightening figures, bloodstained and mumbling, approached him and threw themselves down in prayer. after an hour sounds of weeping were heard, the funeral pyre started to burn, and his clothes were consumed. from the flames of this

DAVID ICKE THE BIGGEST SECRET

, three fingers on each hand and large slantedeyes that glowed red in colour. there were five sightings of this lizard-man and thestory was reported in the los angeles times and the herald examiner .35when you go with the flow of life and listen to your intuition, you are shown whatyou need to know by the incredible synchronicity that daily surrounds you and guidesyou through the smokescreens and the halls of mirrors. one day in february 1998 injohannesburg, south africa, i spent nearly five hours talking with a zulu shaman calledcredo mutwa. the word zulu means people from the stars because they believe theyare a royal race that originates beyond this planet. we talked about the globalmanipulation and his belief that an extraterrestrial race is behind the global brotherhoodof monarchs, po

ore extreme egyptian sect called the therapeutae(healers, hence therapeutic 32) and they inherited the secret knowledge of egypt andthe ancient world. the therapeutae and the essenes also used the symbol of themesseh, the draco crocodile of egypt, the fat of which anointed the pharaohs underthe authority of the royal court of the dragon. the essenes had a detailedunderstanding of drugs, including the hallucinogenic variety, which were used inmystery school initiations and for entering otherstates of consciousness. the properties of thesacred mushrooms or holy plant were so muchpart of life in the secret brotherhood that the jewishhigh priest wore a mushroom cap (see figure 17)to acknowledge their importance. they had specialrituals for their preparation and use. themushroom, too, was given

alleged to have said to a friend:the people around here walk around on gold without knowing it. with that which themonsieur has left we could feed rennes for a hundred years and there would still beenough left over. one day i will tell you a secret which will make of you a rich man -very,very rich.35but she never did. rennes-le-chateau is a place of so many secrets and in so manyways encapsulates the hall of mirrors that has kept the truth from the people for solong. however, the veil is lifting and the truth is emerging. the complication in thestory of rennes-le-chateau, and the brotherhood in general, is the feuding that goes onbetween competing factions operating beneath the same over all leadership. it meansfigure 21: the composite symbol of the malevolentforce, baphomet153that people

nd. haomoa and soma, thesacred drinks of the zoroastrians and the hindus, could well have been the mind-altering amanita muscari mushroom, some believe.4 the chemicals from this pass intothe urine with hardly any loss of strength and the hindu scriptures refer to a sacredurine drink as a source of enlightenment and insight. certainly gives new meaning tothe phrase taking the piss. the aztecs used the hallucinogenic properties of thepsilocybe mexicana mushroom in their religious rites and they called it gods flesh.5i mentioned earlier the use of mushrooms by the hebrew priests which even inspiredthe design of their headgear. the reptile-aryan priests of babylon were highly skilled intheir manipulation of the populace through drugs and this has continued in the secretsociety networks they sp

nding eieven others.often reports emerge after these events that some of the killers were involved insatanism. similar incidents happened in pearl, mississippi, on october 1st 1997, and indecember the same year at west paducah, kentucky, and stamps, arkansas. again, it320was claimed hat those involved in pearl had been taking part in satanism. there havebeen many more since. these events have all the hallmarks of mind control operations.so what goes on here?look at the profiles of many of these people. most have a background of being a bitstrange, troubled or simple- not the full quid, as neighbours described the portarthur killer, martin bryant. this is perfect when you want them and their horrors to bedismissed as the work of a lone nutter. in bryants case, he had apparently just returne

ontrol the guy underneath you and uncle (uncle sam,the united states government) has you covered. what have you got to lose? no risk. no-ones going to hang you out to dry. and whatever spills off the truck as it passes through(clinton laughed here and snorted another nose4ull of cocaine) you get to clean up.42later that night, cathy says, she was taken by bill halls wife to meet hillaryclinton at the halls guest villa. there mrs clinton, another cocaine user,43 performedoral sex on cathy and then insisted it was done to her.44 both president clinton andhis first lady knew cathy was a mind controlled slave and they know what is goingon. so does al gore. they keep quiet because they are part of what is going on.hillary clinton is a sixth degree illuminati witch and slave handler, according t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(q.v. hermetic order of the golden dawn, the [g.d: a s

aning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the

DION FORTUNE MYSTICAL QABALA

as necessary to the welfare of society as meekness, charity, and patience. we must never forget that the eliminatory diet, which will restore health in disease, will produce disease in health. we must never exalt the qualities which are necessary to compensate an overplus of force into ends in themselves and the means of salvation. too much charity is the handiwork of a fool; too much patience is the hallmark of a coward. what we need is a just and wise balance which makes for health, happiness, and sanity all round, and the frank tealisation that sacrifices are necessary to obtain it. you cannot eat your cake and have it in the spiritual sphere any better than anywhere else. mystical qabala page 120 8. geburah is the sacrificial priest of the mysteries. now sacrifice does not mean giving

DION FORTUNE PSYCHIC SELF DEFENSE

e was not happy there, and as time went by the oppression and distress strengthened. coming into her drawing-room one evening at dusk, she saw in the half-light a man standing with his back to the room, gazing intently out of the window. she switched on the light, and found that there was no one there. on several occasions her maid saw someone walk down the passage leading to this room. moreover, the hall door had a knack of coming open of its own accord. my friend's depression deepened until finally, when standing herself at the drawing-room window one day, she had a sudden impulse to fling herself out. then she realised that things were serious and that liver-pills and a week-end at the seaside would not put them right. being an occultist, she understood the significance of the happening

the coal from side to side of an outhouse. it would shift several tons of coal in this way in a night, the occupants of the house lying shivering in their beds while lumps of coal thudded and rumbled' against the sides of the bunkers. as to why or wherefore this particular manifestation should take place, i can offer no suggestion. on several occasions different people saw a strange man crossing the hall, and immediately afterwards children were taken ill. finally, in addition to all other troubles, mysterious fires began to break out all over the house. a basket of clean linen in an empty room was found to be on fire. curtains were found to be smouldering. meanwhile the unfortunate irish nurse went from bad to worse, lying in bed too weak to stand up, and rapidly going off her head. it w

talking by the light of a gas-fire. suddenly we were both aware simultaneously of a presence in the room and turned spontaneously in the same direction. my friend sensed an antagonistic presence, and i, being more psychic, saw who it was, and had no difficulty in perceiving the form of my indian associate in an egg-shaped sphere of misty yellow light. i told my friend to quit the room and wait in the hall, and as 87 of 103 soon as the door closed behind her, i made use of the pentagram i have described, together with certain names of power that are unsuitable for disclosure in these pages. immediately the appearance in the corner by the door shattered and vanished, at the same time there was a resounding crack, which my friend heard in the hall. i called to her to return, and as she entere

annot be at my lecture because his regiment is ordered abroad, and he will have left before it takes place" the answer came back "colonel y. will be at your next lecture "very well" i said "that shall be my sign. if colonel y. is there, i will tell him, and if not, i shall leave the affair to take its course" the day duly arrived when i was to give a public lecture at a certain town. i arrived at the hall in due course, and the first thing i saw was colonel y. going up the stairs! so i determined to take the bull by the horns, and immediately after the lecture i went straight to him and said "i have got a message for you "i know you have" he replied "for i have been told to expect it" it appears that he was sitting in his quarters one evening with his two dogs. they suddenly became disturb

DONALDTYSON VAMPIRES

flesh, and a completely spiritual vampire that sucks out the vital life force, became combined into the half-physical and half-spiritual film vampire of the 20th century. this is the vampire that most people think of when they hear the term spoken. it is only a fiction, but as is so often true, the legend is based on fact. there are three kinds of real vampire. they are not very well know outside the halls of esoteric lodges that study and practice the arcane arts, but i will reveal them for you here. the first type of true vampire is the deluded living human being who feels the irresistible compulsion to consume human or animal blood. some believe that this compulsion is the result of a physical sickness, but it is more generally held that the compulsion of blood-drinking is a mental diso

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e magical words from a man in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (21 of 36 [8/10/2001 11:22:56 am] chapter xxxiii. the chapter of repulsing reptiles of all kinds. vignette: the deceased attacking four snakes with a knife in each hand. chapter xxxiv. the chapter of a man not being bitten by a serpent in the hall of the tomb.[3] this chapter has no vignette. chapter xxxv. the chapter of not being eaten by worms in the underworld [1. two variants (naville, todtenbuch, bd. i, bl. 38) show the deceased sitting before his heart, and the deceased presenting his heart to a triad of gods. 2. or the deceased adoring his heart; see also naville, todtenbuch, bd. i, bl. 42. 3# amihat] p. xxxv theban version:

viii. the chapter of coming forth by day. vignette: the deceased kneeling by the side of a tree before a goddess.[1] chapter lxix. another chapter. chapter lxx. another chapter. chapter lxxi. the chapter of coming forth by day. vignette: the deceased with both hands raised in adoration kneeling before the goddess meh-urt.[2] chapter lxxii. the chapter of coming forth by day and of passing through the hall of the tomb. vignette: the deceased adoring three gods. chapter lxxiii (this chapter is now known as chapter ix) chapter lxxiv. the chapter of lifting up the legs and coming forth upon earth. vignette: the deceased standing upright. chapter lxxv. the chapter of travelling to annu (on, and of receiving an abode there [1. for the variant vignettes see naville, todtenbuch, bd. l, bl. 8o. 2

s now known as chapter cviii) chapter cxii. the chapter of knowing the souls of pe. vignette: horus, mesthi, and ha-pi. chapter cxiii. the chapter of knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: the deceased adoring thoth, sau and tmu. chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (28 of 36 [8/10/2001 11:22:56 am] vignett

deceased bowing before his tomb, which is on a hill. chapter cxxiii. the chapter of going into the great house (i.e, tomb. vignette: the soul of the deceased standing before a tomb. chapter cxxiv. the chapter of going in to the princes of osiris. vignette: the deceased adoring mestha, hapi, tuamautef and qebbsennuf. chapter cxxv. the words which are to be uttered by the deceased when he cometh to the hall of maati, which separateth him from his sins, and which maketh him to see god, the lord of mankind. vignette: the hall of maati, in which the heart of the deceased is being weighed in a balance in the presence of the great gods. chapter cxxvi [without title] vignette: a lake of fire, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. thi

ed.[1] meht-urt is the personification of that part of the sky wherein the sun rises, and also of that part of it in which he takes his daily course; she is depicted in the form of a cow, along the body of which the two barks of the sun are seen sailing. already in the pyramid texts we find the attribute of judge ascribed to meh-urt,[2] and down to a very late date the judgment of the deceased in the hall of double maat in the presence of thoth and the other gods was believed to take place in the abode of meh-urt.[3] net or neith "the divine mother, the lady of heaven, the mistress of the gods" was one of the most ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she w

eat city wherein are fresh breezes (see pp. 236, 362, and pl. 34) the text is here incomplete. chapter cxxiv "the chapter of going unto the divine chiefs of osiris (see pp. 146, 330, and pl. 24) the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (8 of 9 [8/10/2001 11:24:20 am] in the vignette we should expect four, instead of three, gods. chapter cxxv "the chapter of entering into the hall of double right and truth: a hymn of praise to osiris (see pp. 189, 344, and pl. 30) the introduction to this chapter as found in the papyrus of ani is not met with elsewhere; the text which usually follows the "negative confession" is however omitted. the vignette as here given is peculiar to the papyrus of ani. chapter cxxxii "the chapter of making a man to return to see again his home

03-610. 4. manu is the name given to the mountains on the western bank of the nile, opposite thebes, wherein was situated tu manu "the mountain of manu" the chief site of rock-hewn tombs. see brugsch, dict. g og, p. 259. 5. maat "daughter of the sun, and queen of the gods" is the personification of righteousness and truth and justice. in many papyri she is represented as leading the deceased into the hall of double maat, where his heart is to be weighed against her emblem. she usually wears the feather, emblematic of truth, and is called the "lady of heaven: see lanzone, dizionario, p. 276 (and tav. 109, where the twin-goddesses maat are shown; pierret, panth on, p. 2011. she is sometimes represented blind-fold: see wiedemann, religion der alten aegypter, p. 78. for figures of the goddess

s, p. 191 ff; trans. soc. bibl. arch, vol. vi, p. 494 ff; brugsch, aegyptologie, p. 181; wiedemann, religion der alien aegypter, p. 126 f. 2 the deceased is always identified with osiris, or the sun which has set, the judge and god of the dead. as the sun sets in the west and rises again in the cast, so the dead man is laid in his tomb on the western bank of the nile, and after being acquitted in the hall of judgment, proceeds to the east to begin a new existence. 3. maaxeru or maatxeru. on this word, see naville, litanie du soleil, p. 74; dev ria, l'expression m -xerou (in recueil de travaux, tom. i, p. 10 ff. 4. compare# and# brugsch, dict. g og, pp. 185, 186. 5. tatunen, or tenen was, like seb with whom he was identified, the god of the earth; his name is often joined to that of plate i

e loaves of bread in the house of coolness, and (17) offerings of food in annu (18) and a homestead for ever in sekhet-aru[2] with wheat and barley (20) therefor" next: plate iii. plate ii. http//www.sacred-texts.com/egy/ebod/ebod14.htm (3 of 3 [8/10/2001 11:24:50 am] sacred texts egypt index previous next plate iii. vignette: scene of the weighing of the heart of the dead. ani and his wife enter the hall of double law or truth, wherein the heart, emblematical of the conscience, is to be weighed in the balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis

gsch, aegytologie, p. 218. the position of this official is described by maspero, un manuel de hi rarchie tgyptienne, p. 53. the title was in use in the earliest times (see de roug, six premi res dynasties, pp. 110, 111] p. 273 boat of seker (29) upon its sledge.[1] i have grasped the spade[2 (30) on the day of digging the ground in suten-henen.[3] o ye who make (31) perfected souls to enter into the hall of osiris, may ye cause the perfected soul of osiris, the scribe (32) ani, victorious [in the hall of double truth, to enter with you into the house of osiris. may he hear as ye hear; may he (33) see as ye see; may he stand as ye stand; may he sit as (34) ye sit![4 "o ye who give bread and ale to perfected souls in the hall of (35) osiris, give ye bread and ale at the two seasons to the s

ELLIS LOW TWELVE 1907

ed settlers, who could never forget his wicked deeds, and who would distrust him, even though he had passed far beyond the allotted age of man. vii after ten years one sultry afternoon in august, 1869, i was sitting in my parlor drowsily reading the daily paper,when i heard a quick step upon the porch, followed by the tinkling of the bell. without waiting for the servant to answer, i stepped into the hall and drew the door open. i saw standing before me a man in middle life, plainly but neatly dressed, of sandy complexion, smooth, pock-fretten face, pleasing expression and a striking brightness of manner "good-afternoon, sir" he said, with a half military salute "are you mr. ellis, master of trenton lodge, no. 5" i replied in the affirmative "then i have to say that i am a mason in distres

feared by the officers in command. in order to prevent such a calamity the guards at every street crossing were doubled, and messengers were sent up and down the streets to every place where the people might have assembled to warn them to disperse at once and repair to their homes. hiram lodge had just opened for business. suddenly we heard the hasty footsteps of some one ascending the stairs to the hall, and the low clanking of the sword of an officer. there was a rapid knock at the door, and i was requested to go to the anteroom. there i met a federal captain (a mason, as i afterward learned, captain w. c. whitten, ninth maine regiment, who hurriedly told me of the excitement among the soldiers in camp and suggested that the lodge be closed and that the members go to their homes at once

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed in the koran as a pagan goddess. she is said to have been joint ruler with allah and judge of the afterlife. allegro, john (marco (1923.1988) british scholar who assisted in the deciphering of the dead sea scrolls, and created a sensation with his book the sacred mushroom and the cross (1970, which suggested that the new testament was written in a secret code for the use of a sect built around the hallucinatory properties of a sacred mushroom drug. according to allegro, jesus never existed and the crucifixion story was a myth, symbolic of the ecstasy of a drug cult. in support of this extraordinary theory, allegro strained philology, comparative linguistics, and semantics in a manner that recalled the eccentricities of john belleden ker in the nineteenth century, who wrote several volum

was celebrated on february 21, but the roman church transferred it to november 1. it was originally designed to give rest and peace to the souls of the departed. in some parts of scotland, it is still customary for young people to kindle a fire, called a hallowe en bleeze, on the tops of hills. it was customary to surround these bonfires with a circular trench symbolic of the sun. in perthshire, the hallowe en bleeze is made in the following fashion. heath, broom, and dressings of flax are tied upon a pole. the torch is lit; a youth takes it and carries it upon his shoulders. when the torch is burned out, a second is tied to the pole and kindled. several of these blazing torches are often carried through the villages at the same time. hallowe en is believed by the superstitious to be a ni

rvants, who told him they had neither heard any voice, nor seen any vision. types of apparitions psychical research divided apparitions broadly into two classes.induced and spontaneous. to the former class belong hypnotic and post-hypnotic hallucinations and visions induced by the use of narcotics and intoxicants, fasts, ascetic practices, incense, narcotic salves, and various forms of hypnotism. the hallucinatory appearances seen in the mediumistic or somnambulistic trance are allied to those of hypnotism, but usually arise spontaneously, and are often associated with clairvoyance. crystallomancy or crystal gazing is a form of apparition that is believed to be frequently clairvoyant, and in this case the theory of telepathy is especially applicable. crystal visions fall under the heading

l. the greatest stumbling block in the way of the telepathic theory, as an all-inclusive explanation, is presented by those cases in which the apparition is collectively perceived. gurney attempted to explain these cases by a telepathic transmission that takes place from the percipient s mind to the mind of his neighbors. this theory proved inadequate. there is nothing to prove its possibilities. the hallucinations of the insane or the visions seen in delirium tremens are never communicated to those around them. why should such a communication take place in cases of apparitions, coinciding with the death of someone distant? what happens when the percipient appears to have traveled to a distant scene and he is actually perceived there? as early as 1885 myers began to feel the insufficiency

nate intelligence might, by psychical energy alone, produce in the brain of a living person a definite hallucination, corresponding perhaps to the agent s appearance in life. hallucinations might be either coincidental or noncoincidental. the former, also known as telepathic hallucinations, were those which coincided with a death, or with some other crisis in the life of the person represented by the hallucination. the nineteenth-century psychical researcher frank podmore insisted that apparitions resulted from a telepathic impression conveyed from the mind of one living person to that of another, an impression which might be doubly intense in time of stress or exalted emotion, or at the moment of dissolution. apparitions of the dead could be accounted for by a theory of latent impressions

ht effect, similar to lightning, accompanied the delivery of the object. the bigger it was the greater the nervous tension. the medium always appeared to suffer more keenly if a greater distance was involved. the objects usually fell with a heavy thud. breakage, it was noted, seldom occurred. an alarm clock that was seen to fall at least 16 feet down the well of the stairs on to the flagstones in the hall of tweedale s house was found to be undamaged and still going. the precipitation is usually effected from the direction of the ceiling. catherine berry writes in her experiences in spiritualism: i saw coming from the ceiling, at the extreme end of the room, the branch of a tree about three feet in length. at the end was a large branch of white blossoms. i should perhaps say it appeared, i

the ground, head downward, with the handle rising perpendicularly in the air. those present must dance around it in a ring until the handle of the axe totters and it falls to the ground. the end of the handle indicates the direction in which the thieves must be sought. it is said by some that if this divination is to succeed, the head of the axe must be stuck in a round pot. ayahuasca ayahuasca, the hallucinogenic drug favored by many traditional peoples of south america, has in the twentieth century become the center of a major new religious movement in brazil and began to spread among neo-shamanistic groups in north america and europe in the 1990s. ayahuasca (or vine of the dead) is also known as yage (colombia) and caapi (brazil. it is prepared from the vine banisteriopsis caapi by boi

by mediums, but distinction must be made between the inner voice, through which mediums are supposed to receive communications from the denizens of the otherworld, and an externalized voice comparable to an actual physical sound. frequently some such physical sounds form the basis of an auditory hallucination, just as the points of light in a crystal are said to form points de repere around which the hallucination of the visualizer may shape itself. clairaudience is considered a rare mediumistic gift, but the phenomenon has been known from ancient times: the prophet that is in israel telleth the king of israel the words the king of syria speaks in his bedchamber (2 kings 6. the experience of hearing inner voices was described in the age of animal magnetism by one of dr. g. billot s somnamb

africa.he recognizes that. there are thousands of people who still believe the wild assertion made years ago that the fairy photographs were taken from a well-known advertisement. i took the line in my lecture that i was prepared to consider any explanation of these results, save only one which attacked the character of the children. i am sure that when i had explained the facts there were few in the hall who were not prepared to accept the photographs. there have been many objections made to the cottingley photographs, most of them palpably absurd. the one which merits most attention is that they are cleverly cut-out figures which have been held up by invisible threads. such an explanation is conceivable, but the balance of probability seems to me to be greatly against it. in the same boo

developed to such a degree it was reported that by walking in the crowd he could tell the names, connections, and circumstances of the patients as soon as he cast his eye upon them. for 35 years he was persecuted by violent poltergeist disturbances. loud knocks resounded at the gate, a storm of blows descended upon the furniture, and sometimes there were sounds as if a wild horse were rearing in the hall below his room, striking the ceiling with its hoofs and stamping with all four feet on the tiled floor. at other times a great flock of sheep appeared to be passing above his head, or a gendarme seemed to be ascending the stairs in heavy boots. he always expected these disturbances when someone was on his way to seek consolation from him and attributed it to the envy of the demons for the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

by floating upward through the ceiling. miller was normally under the control of the spirits betsy and dr. benton. the highest number of materialized spirits reichel claimed to have seen in a seance was 12. the medium was conscious and kept talking. the phantoms spoke in various languages and many were recognized by the sitters. once, in reichel s own house, a materialized spirit walked out into the hall, a distance of 35 feet from the medium. in the journal psychische studien (february 1904, reichel described a seance at which a deceased friend of his materialized eight times, very near to him, at a distance of over three yards from the medium. reichel stated: he drew near me like a floating flame, which lowered itself, and in the space of about a minute and a half developed and stood be

search, secured exclusive rights to monck s services for a modest salary. enduring evidence of monck s phantasmal appearances was obtained by william oxley in 1876 in manchester in the form of excellent paraffin molds of hands and feet of the materialized forms (see plastics. oxley described his psychic experiences in modern messiahs and wonder workers (1889. oxley s experiences tend to put aside the hallucination theory that psychic researcher frank podmore proposed in view of colley s astounding experiences. in his lecture before the church congress at weymouth in 1903, colley said: often when i have been sleeping in the same bedroom with him, for the near observation of casual phenomena during the night and, specially, that came through the dark i, on such occasions, would hold my hand

tue of iacchus. many shrines were visited on the way to eleusis, where, upon arrival, the supplicants celebrated with a midnight orgy. it is difficult to know what occurred in the inner circle, but there appear to have been two grades in the celebration, and we know that a year elapsed before a person who had achieved one grade became fit for election to the higher. regarding the actual ritual in the hall of mystery, a great deal of controversy has taken place, but it is certain that a dramatic representation was the central point of interest, the chief characters in which were probably demeter and persephone, and that the myth of mysteria mystica aeterna encyclopedia of occultism& parapsychology. 5th ed. 1080 the lost daughter and the sorrowing mother was enacted before an audience. of sc

rresistible impulse to sketch and paint. the style was that of robert swain gifford. the american artist had died six months previously but this fact was unknown to thompson, who hardly knew of him and, except for a slight taste for sketching in his early years, had never shown artistic talent. supposedly, thompson had visions of scenes of the neighborhood of gifford s country house and often had the hallucination that he was gifford himself. he saw a notice of an exhibition of gifford s paintings. he went in and heard a voice whisper, you see what i have done. can you take up and finish my work? the desire to paint became stronger. soon it was so overpowering that he was unable to follow his former occupation. thompson grew afraid that he was losing his sanity. two physicians diagnosed th

rmuda triangle. ointment, witches it was believed in medieval times that the wonders performed by witches such as changing themselves into animals or being transported through the air (i.e, transvection) were accomplished by anointing themselves with a potent salve. as ointments had been used in the ancient world as a means of inducing visions, many believe that a similar ointment may account for the hallucinations the witches may have experienced. at the beginning of the fifteenth century, a trial was held near bern, switzerland, where the accused were said to have drained the juices of stolen children to make an ointment for flying. the witches hammer stated that the flying ointment was made at the devil s instruction from the limbs of children, particularly of those whom they have kille

rch. he was co-chairman with emilio servadio at the conference on parapsychology and pharmacology held in 1959 at st. paul de vence, france. sources: osmond, humphrey. a call for imaginative theory. international journal of parapsychology (autumn 1959. osmond, humphrey, and abram hoffer. the chemical basis of clinical psychiatry. springfield, ill: thomas, 1960. osmond, humphrey, and abram hoffer. the hallucinogens. new york: academic press, 1967. osmond, humphrey, and bernard aaronson, eds. psychedelics: the uses and implications of hallucinogenic drugs. cambridge, mass: schenkman, 1971. osmond, humphrey, h. yaker, and f. cheek. the future of time: man s temporal environment. garden city, n.y: doubleday, 1971. pleasants, helene, ed. biographical dictionary of parapsychology. new york: heli

he ages. blauvelt, n.y: rudolf steiner publications, 1970, ed. the hermetic and alchemical writings of paracelsus. 2 vols. london: james elliott, 1894. reprint, new hyde park, n.y: university books, 1967. philosophical research society founded in 1934 by manly palmer hall, the philosophical research society grew out of hall s early successful work in astrology and occult philosophy and superseded the hall publishing company and the church of the people, which he had previously headed. the society was created. to investigate the essential teachings of scientific, spiritual, and cultural leaders and further clarify and integrate man s body of knowledge, to apply this knowledge to the present needs of mankind by means of modern skills and the cooperation of outstanding experts, to make availa

d a voice announced the house would be set on fire and for many days lighted matches were seen falling from the ceiling on the bed. the spirit communicated by raps, and said he was an evil spirit bent on mischief and would torment esther until she died. things became so bad that esther left. in the house of a friend, mr. white, for a month everything was quiet. one day, while esther was scrubbing the hall floor, the brush suddenly disappeared from under her hand. a few moments later, it fell from the ceiling. the spirit was heard to walk about the house, banged the doors, attempted to set the house on fire, stabbed esther in the back with a knife, and piled up seven chairs in the parlor and pulled one out near the bottom allowing them to fall with a crash. this lasted for nearly a year. wa

which he made, led the commandant to cancel his order as to the additional fetters. the bishop s censure against spiritualist books placed them under prohibition, which was maintained. it is known, however, that although never found by gaolers, the books are still there. in april 1881 the editor of the madrid el criterio stated that. great progress has been made in the cause of spiritualism; that the hall of meeting of the spiritual society is completely full every thursday evening, and is not now large enough to hold the public who come to the sessions, that dr. merschejewski has called the attention of the university of st. petersburg to a psychometric phenomena of much importance; to wit: a young man deemed from childhood to be an idiot, who will in some seconds solve any mathematical p

by the dress and the back part of her neck, placed her head under one of his arms, and commenced tearing her gown with his claws, which she was certain were of some metallic substance. she screamed out as loud as she could for assistance, and by considerable exertion got away from him and ran towards the house to get in. her assailant, however, followed her, and caught her on the steps leading to the hall-door, where he again used considerable violence, tore her neck and arms with his claws, as well as a quantity of hair from her head; but she was at length rescued from his grasp by one of her sisters. springheeled jack is reported to have terrorized many people in london and the provinces with his appearances in 1843, 1845, and sporadically until 1877. he appeared again in 1904. he popped

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

r, insists that apparently sincere, sane persons have seen, in death or near-death contexts, apparitional forms that match in most or all particulars the robed, skeletal figure. chorvinsky has collected a number of reports and published some representative accounts in his strange magazine. one case came from a retired nurse who years earlier had worked at a hospital in houston. while running down the hallway on a very hot day on her way to replacing another nurse on duty, she passed a room and glanced inside. she walked on past five other rooms before what she had seen sank in and she returned to look more carefully. an old woman grim reaper 115 lay in a bed while beside it stood a tall figure in a monk s robe, its head covered. apparently aware of the nurse s presence, the figure turned t

estination, the male nurse on duty saw that she was cold. he wrapped her in blankets and gave her hot chocolate. it was two hours, however, before she felt herself able to speak about what she had seen. another re t i red nurse claimed to have seen the grim reaper on a number of occasions. us u a l l y, she said, i just see a dark f i g u re, robed, standing near the nurses station, or perhaps in the hall. ve ry rare l y, the f i g u re will be white. i ve never heard it speak, but someone always dies within a few days of its appearance. a man identified only as a. l. told a story with a different ending. late one evening in 1974, he was sitting in his yonkers, new york, apartment while his three children slept in their rooms. his wife was in their bathroom. when he happened to glance to h

FAUST

ntion, fresh blood, and money, though not much to mention. my mother scarcely would permit my going. i d fain learn here abroad something worth knowing. mephistopheles well, now you re at the proper place. student yet, frankly, would i could my steps retrace! within these walls the lecture hall, i do not like it here at all. it is a space that s so confined; one sees no green nor any tree, and in the halls with benches lined, sight, hearing, thought, all go from me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i shall employ

her beauty was something fine, was yet so lost to honour she had no shame to take his presents as they came. twas cuddling and kissing, on and on; and now, you see, the floweret s gone! gretchen the poor thing! lisbeth what! you pity her? i don t! when girls like us were spinning, mother s wont at night was never to let us out, but she! with her sweet love she d stand about. on the door-bench, in the hallway dim, no hour became too long for her or for him. now she can knuckle under in full view and in a sinner s shift do penance too. gretchen he ll take her of course to be his wife. lisbeth he d be a fool! a lively lad has plenty elbow-room elsewhere. besides, he gone. gretchen that is not fair! lisbeth if she gets him, she ll find her luck is bad. the boys will dash her wreath on the floo

o views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never falter, his skin intact, his body sound and fat. now plaintiffs crowd into the hall, the judge, encushioned, lords it over all. meanwhile in billows, angry, urging, a growing tumult of revolt is surging. great crimes and shame may be the braggart s token, on worst accomplices he oft depends; and guilty! is the verdict often spoken where innocence only itself defends. to pieces is our world now going, what s fitting loses all its might; how ever shall that sense be growin

pheles [aside] whom i am now to listen to, i do not see. to the page. let not the youngest maid your fancy fetter; those on in years know how to prize you better. others crowd up. still more and more? it is a brawl, in sooth! i ll help myself at last with naked truth, the worst of aids! great is my misery.o mothers, mothers! do let faust go free! gazing around him. the lights are burning dimly in the hall, at once the court starts forward, one and all. i see them file according to their grades through distant galleries and long arcades. now they re assembling in that ample space, the old knight s hall; yet hardly all find place. the spacious walls with tapestries are rich, while armour decorates each nook and niche. here is no need, methinks, of magic incantation, ghosts will come here wit

here at hand, where dusty shards of old pots lie, in yonder death s-head s hollow eye. amid such trash and mouldering life crickets and crotchets must be rife. he slips into the fur coat. come, cloak my shoulders as of yore, head of the house as heretofore. yet boots it little so to name me; where are the people to acclaim me? he pulls the bell which gives out a shrill, penetrating sound, making the halls tremble and the doors fly open. famulus [tottering down the long, dark corridor. what a clanging! what a quaking! stairs are rocking, walls are shaking! through the windows motley quiver i see summer lightning shiver. over me cracks the ancient flooring, down come lime and rubbish pouring; and the door, securely bolted, magic power has open jolted. there! how terrible! a giant stands in

, the newly adorned father-house, from unspeakable raptures and torments, days of early youth newrefreshed to remember. panthalis [as leader of the chorus. but now forsake ye the joy-encompassed path of song and turn your gaze toward the portal s open wings. sisters, what do i see? does not the queen return again to us here with swift and agitated step? what is it, o great queen, that here within the halls of this thy house, instead of greeting from thine own, could meet and shake thee thus? conceal it thou canst not; for on that brow of thine i see aversion writ, a noble anger that is battling with surprise. helena [who has left the wings of the door open, agitated. a vulgar fear beseemeth not the child of zeus, no lightly fleeting hand of terror touches her; but that grim fright, that fr

exit. mephistopheles [coming down from above. look at the background, see how surges out of the jagged, rocky gorges a host of armed men- how they pour, crowding the narrow pathways ever morewith helmet, armour, sword, and spear to build a rampart at our rear, waiting the signal to strike home. aside to the knowing ones. you must not ask from whence they come. industriously i ve quite cleared out the halls of armour roundabout. there were they all, on foot or mounted, as if lords of the earth they still were counted; knight, emperor, king, they were of yore, now empty snail-shells, nothing more; full many a ghost is thus adorned for strife bringing the middle ages back to life. whatever devilkin is thus bedecked, they ll now create a rare effect. aloud. hark how in anger now they chatter

n if later swept off to annihilation? so it is past! you see what that must mean? it is the same as had it never been, and yet whirls on as if it weren t destroyed. i should prefer the everlasting void. burial lemur solo. who hath so badly built the house with shovel and with spade? lemurs chorus. for thee, dull guest, in hempen vest, it all too well was made. lemur solo. who hath so badly decked the hall? not chairs, not table, any! lemurs chorus. twas loaned for a short interval; the creditors are so many. mephistopheles the body lies, and ere the spirit flee, i ll quickly show the blood-writ scroll; but they ve so many means- alas for me!to cheat the devil out of many a soul. if one pursues the old way, one s resisted, and to the new we do not feel commended; i could of old have done it

FIRE OF QAYIN RITE

nous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the da

FREEMASON BLUEBOOK

installation ode. installation of other officers. music. charge. music. address. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (37 of 76 [11/22/1999 11:51:55 am] music. benediction. the lodge should open at its hall and march in procession to the place where the ceremonies are to be performed: and, after they are finished, retum to its hall and close. if thc services are at the hall, the lodge should be opened and closed in an anteroom, and never in the presence of profanes. a portion of the ceremony of the installation of a master can be performed only in a convention of not less than three past masters of a lodge. it is known as the past master's degree" and is often confounded with a degree of the same name conferred in royal arch chapters; but the chapter past ma

es district deputies grand secretary grand treasurer past grand wardens grand wardens past grand masters deputy grand master grand master grand deacons grand standard bearer grand sword bearer b.entering the lodge hall. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (51 of 76 [11/22/1999 11:51:56 am] 1. when lodge officers arrive at the outer door, stewards will remain inside the hall, face each other and cross rods to allow suite to enter beneath the arch formed. deacons go to the rear of the procession. marshal will inform the grand marshal that the lodge is ready to receive the grand master and will then step to one side. 2. grand marshal announces "the grand lodge of maine. 3. wor. master gives three raps to raise the lodge. 4. suite marches to rear of altar in dou

chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up his countenance upon you and give you peace. and unto him, the king eternal, immortal, invisible, the only wise god, be glory and honor forever and ever. amen the lodge escorts the mourners to the entrance of the cemetery (if the service has been held there) and returns to the hall and closes. if service has been held at house the lodge returns at once to hall and close. provision for military honors in masonic funeral service adopted 1955 (the following provision is made for military honors at the grave under the worshipful master's direction, when appropriate and requested. these honors shall be given immediately preceding the chaplain's prayer of committal) maste

ors of an earthly lodge, to the mansions prepared for the faithful in a better world! please call up the grand lodge. brethren, behold your grand master! brethren, salute your grand master! the brethren salute by bowing three times with the right hand on the breast, or by giving the grand honors, as the installing officer may direct: after which a procession is formed and the brethren pass around the hall three times, signifying their respect and obedience by the usual disunclive marks in the different degrees. the grand master announces his appointments: and the grand marshal is directed toconduct the deputy grand master, grand wardens,grand treasurer and grand maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (73 of 76 [11/22/1999 11:51:56 am] secretary elect to the eas

FULL MOON RITUALS

o overflowing with small felt reindeer (rodney's, rhonda's, ramona's and randy's from the local hallmark) intended to depart homewards with each celebrant, then shoulders his pack and moves deeper into the belly of this place. elenya's willow broom still leans beside the massive walk-in fireplace, black with the smoke and soot of generations, behind the long feasting table that runs the length of the hall- a broom which will soon be put to good use. before cleaning, however, deer leaves his pack upon the table, and proceeds to ferry and kindling and logs from the wood pile outside into the stone fireplace. as soon as this work is done, deer adds flame to the mix and is soon warmed by the fury of a roaring fire. while the fire lends even more light to the cavernous room, that job is not com

f smiles and warmest of hugs each new arrival to the evening's festivities. as the hours of early evening pass, the old hall is once again filled with the sounds of conversation and merriment. friends catching up on recent events, discussing individual plans and aspirations for this evening's ritual, and perhaps even a tale or two of their adventures in the wood upon the spiral path leading here. the hall is filled with the scents of carolina deer's tongue and sudanese frankincense from the many beeswax votives burning in every nook and cranny, and with the gathering smells of the feast being lain for afterwards. seemingly from within the walls themselves emanates the sound of many a lively reel, and those gathered sometimes pause to note the individual artistry of bagpipe, bodhran, dulcim

the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and she had to join him on this moon. the doors, huge oak things, open to her touch and are welcoming. lights in the hall, fire in the fireplace, warm and inviting. as she steps through the door, boudica's red braided hair shines in the light. blue gown, dark as midnight, with small silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches at her waist, and upon her shoulder is the small grey owl. she looks around, an unfamiliar place. it's where she should be

d some, as though with a mind of their own, dancing in patterns which no science will ever explain. deer throws back his head- mouth open- and waits for the first to land upon his tongue, before closing the dome and the skylight and leading the group of merry friends towards the welcoming feast in the adjacent hall. as all move toward the table, deer pauses to close the heavy doors which separate the hall and the ritual room. as he pulls them to on ancient hinges, deer whispers- to the presence which occupies that space within "a thousand thank you's for the dancelathe secret wisdom of the qabalah a study in jewish mystical thought by j. f. c. fuller author of gyoga: a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; whil

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

they are 3 also:thestolistes, the dadouchos and the kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hithe

stes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pil

ess 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 sceptre and the bannerofthe east. i am the expounderofmysteries. i am power, light, mercy and wisdom.fraterstolistes,i direct you to purify the hall and the members with water.'thestolistes passes to e, fac

sses to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle by returning to e, where he faces hierophant, uplifts cup and says:sto/istes:'i purify with water.'hesalutes thethroneand returns to his place by s. and w.hierophant:'fraterdadouchos,i direct you to consecrate the hall and members by fire.'108thegoldendawnthedadouchos passes by w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to his place di

cret soul, and the fatherofmy soul, who worksinsilence and nought but silence can express' a pause.hieropham:'rise, neophyteofthe 0=0 grade of the order ofthem".r.(the german name is here given in full.)thecandidate is assisted accordingly, the hierophant and hiereus return to their places. all members are seated.hierophant:'honouredhegemon, you win now place the candi255 dateinthe northern partofthe hall, the place of darkness, forgetfulness and necessity.'thisis done and the candidate is faced to the east.hierophant:'thevoiceofmy secret soul spoke and said:letme enter the darkness that peradventure 1 may find the light. 1 am the only being in an abyss of darkness. therefrom came i forth ere my birth from the silenceofa primal sleep.thevoice of ages answered my soul and said 'i am he who

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 and consecrate the hall as in the opening,butin place of facing the hierophant and raising their vessels on high, they salute and then turn to consecrate the neophyte as previously.stolistes:'i purify you with water.'dadouchos:'i consecrate you by fire' again saluting thethrone,they pass by s. and w.ton.,taking their places a short distance behind the kerux.hierophant:'honouredhegemon, i command you to remove th

during this ceremony.thechiefs partake in their order and are followed by the officers from the hiereus to the dadouchos.thesentinel commemorates in accordance with his grade in the order. when the dadouchos has placed himselfe.ofthe altar, the hierophant says:hierophant:'letall members below the gradeofthe portal be seated.'the5=6members communicate in whatever order they happen to be placed in the hall, beginning with the one nearest to the hierophant on the left and working round by s.w. and n. to the one nearest the hierophant on his right. each member throughout the ceremony offers the elements in turn to the one who comes after him and for this purpose passes to e.ofaltar.hethen returns to his place, moving round the altar with sol and so resuming his seat.whenall5=6members have thu

ks once. all give sign.hierophant:'may what we have received sustain us in our search for the quintessence the stone of the philosophers, true wisdom and perfecthappiness-thesummumbonum.'hierophant(knocks:'khabs'hiereus(knocks:'am'hegemon(knocks:'pekht'appendixchiereus(knocks:'konx'hegemon(knocks:'om'hierophant(knocks:'pax'hegemon(knocks:'light'hierophan:(knocks:'in'hiereus(knocks:'extension'125ifthe hall is not reserved exclusively for temple meetings, it should be purified by the lesser ritualofthe pentagram, performed by the hierophant with his sceptre so soon as the members are assembled. in case thehallis not duly oriented the following prayer should be recited by the hierophant before the formal openingbutafter the rehearsal of the lesser ritual.forthis purpose the hierophant should

GILBERT THE MAGICAL MASON

l masonwas carried on with great privacy: see theencyclopediametropoluanaof 1845. in 1847 george soane, in hisnewcuriositiesofliterature,gives a lengthy article on the rosicrucians and freemasons. in 1652 thomas vaughan, a famous mystic, under the pseudonym of eugenius philalethes, published an english translation of thefamaandconfessio;the soc. ros. library has a copy, as has also the library of the hallamshire college; he died in 1666. associated with vaughan was sir robert moray, the first president of the royal society. in 1656 was published an english translation of michael maier'sthemisaurea, or the laws of the fraternityofthe rosiecrosse.in 1659 peter sthael, of strasburg, a rosicrucian adept and notable chemist, lectured at oxford. in 1681 was printed at regensburg the copy of thef

GILBERT THE SORCERER AND HIS APPRENTICE

ail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins when he has been madetosee.thefacesofthe gods'itopens with a .solemn 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 wh

ed my harp and poured out all my soul in answer, for i knew it was my last farewell, and i should see my bonnie boy no more, and my harp wafted a message to him that somewhere in the world to come he should playourpibroch, when the royal race should come to its own again 'they were dreary days in dunvegan then, when all our men were gone, and never a skirl of the pipes, nor the lilt of a dance in the hall, or on the hill-side broke the monotony for us women left behind, and weary were the days while we waited for news 'and at last came tidings of what they called the "rout of moy, when the whole army of lord loudoun fled in confusion from half a scoreofhighlanders, and it was my own cousin told me, who had taken part in it; and how they grappled in the dark and the rain while the lightning

GNOSTIC HANDBOOK

children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of odin are taken if they are killed in battle and from where they will return to the final battle or ragnarok. snorri sturlson describes an inner enclosure (gardh) as being built right within the center of midgard, the sacred space of human society. however, this enclosure, this true essence of midgard as asgard, can only be entered by crossing the bifros

taken if they are killed in battle and from where they will return to the final battle or ragnarok. snorri sturlson describes an inner enclosure (gardh) as being built right within the center of midgard, the sacred space of human society. however, this enclosure, this true essence of midgard as asgard, can only be entered by crossing the bifrost. the gnostic handbook page 23 within asgard is also the halls of the gods, these are twelve in number and many relate them to the ideals or forms which are related through the zodiac. between asgard and midgard is the rainbow bridge or bifrost, a secret path which is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of

GOLDEN DAWN RITUALS A

nutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical w

GOLDEN DAWN RITUALS F

o reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation

GOLDEN DAWN RITUALS Z1

sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking to

capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the a

nce from rtk. thma-aesh- this is more fiery as in regards to her influence with respect to the pillar of severity. thmaa-ett- this is more fluidic as in regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from hmkj, and therefore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus e

to represent a ray of the divine light which kindles the hidden o. two potions whereby to produce the effect of blood. 13 he is the guardian of the inner side of the portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist, the herald before them. the stolistes is stationed in the northern part of the hall to the northwest of the black pillar whose base is in dwh, and is there as the affirmer of the powers of moisture, n, reflected through the tree into dwh. the cup is the receptacle of this, filled from dwh so as to transmit its forces into twklm, restoring and purifying the vital forces therein by cold and moisture "goddess of the scale of the balance at the black pillar" is the name of s

mit its forces into twklm, restoring and purifying the vital forces therein by cold and moisture "goddess of the scale of the balance at the black pillar" is the name of stolistes, and she is "the light shining through the waters upon earth" aura-mo-ooth, and there is a connection between her and the aurim or urim of the hebrews. the dadouchos is stationed toward the midst of the southern part of the hall, to the southwest of the white pillar whose base is in jxn and is there as the affirmer of the powers of o reflected down the tree to jxn. the censer is the receptacle thereof, the transmitter of the fires of jxn to twklm, restoring and purifying the vital force therein by heat and dryness "goddess of the scale of the balance at the white pillar" is the name of dadouchos, and she is "perf

icer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of

mself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers. this occultly affirms the establishment of the temple so that the divine light may shine into the darkness. then follows the purification and consecration of the hall by n and o marking the limitation of the four cardinal points at the four quarters, and the equation of the elements. this is the baptism of the place and, as it were, the preparation of a fitting shrine for the forces of the divine light. while all this goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clot

symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then horus; then the goddesses of the scales of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolu

d the hierophant. the order in which they sit (as you face east) is: imperator--nephthys cancellarious--thoth hierophant--osiris past hierophant--aroueris praemonstrator--isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and j

m the back of which rise two feathers in white, barred blue. she has a black nemyss, a collar of blue, red, blue; and blue bands which support her robe of orange, bordered with blue and red. her ornaments are blue and orange. she carries a blue ankh and a lotus wand and with a green flower and a blue stem. she stands on black bordered with blue. ho-or-po-kratt-l st: he formulates in the center of the hall between the hegemon and the altar where he sits or stands on a lotus, facing east. his face and body are translucent emerald green. he has blue eyes, and a curl of blue hair denoting youth that comes round his face on the right side. he wears the double crown of red and white. his collar is yellow and blue. his waist cloth is yellow and blue with a mauve girdle, whence depends a lion s ta

GOLDEN DAWN RITUALS Z2

taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sig

GOLDEN DAWN RITUALS Z3

tiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the candidate into the hall of truth and justice. the hierophant, in granting the permission, seals the candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the compa

is, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony

GOLDEN DAWN RITUALS ZAM18

light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no

r higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, who live upon their blood in the day, that of computing dispositions before un-neferu. verily i have come to thee, i have brought to thee maat. i have driven away for thee wickedness. i have not done iniquity to mankind nor have i done harm unto animals. not have i done wickedness in the place of maat. not have i known evil. not have i acted

hes with bait of their own bodies. not have i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris

GOLDEN DAWN RITUALS ZAM24

before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation" stolistes "by the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power to me committed, i ordain you dadouchos

he neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

que of the dead pharaoh, and in the canoe in which double comb makes his final journey, include (in both cases) a dog or dogheaded deity, a bird or bird-headed deity, and an ape or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s heart was weighed against a feather. if the heart was heavy with sin it would tip the balance. the god thoth would note the judgement on his palette and the heart would immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of

25. graham hancock fingerprints of the gods 280 city of cairo, a jumble of skyscrapers and flat traditional roofs separated by the dark defiles of narrow streets and interspersed with the needlepoint minarets of a thousand and one mosques. a film of reflected streetlighting shimmered over the whole scene, closing the eyes of modern cairenes to the wonder of the stars but at the same time creating the hallucination of a fairyland illuminated in greens and reds and blues and sulphurous yellows. i felt privileged to witness this strange, electronic mirage from such an incredible vantage point, perched on the summit platform of the last surviving wonder of the ancient world, hovering in the sky over cairo like aladdin on his magic carpet. not that the 203rd course of the great pyramid of egypt

secrets, god of the funerary chamber, jackalheaded opener of the ways of the dead, guide and companion of osiris. it was around five o clock in the afternoon, closing-time at the cairo museum, when santha pronounced herself satisfied with her photographs of the sinister black effigy. down below us guards were whistling and clapping their hands as they sought to herd the last few sightseers out of the halls, but up on the second floor of the hundred-year-old building, where ancient anubis crouched in his millennial watchfulness, all was quiet, all was still. we left the sombre museum and walked down into the sunlight still bathing cairo s bustling tahrir square. anubis, i reflected, had shared his duties as spirit guide and guardian of the secret writings with another god whose type and sym

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ed he must feel to give it divine honours! but his senses and his mind link every exhibition of nature's forces with liv preface. subjective impressions bodily and mental, the promptings of language teach him to connect. how came zio to unite in himself the ideas of sky and war? the gothic veihan meant pugnare, vaihjo pugna^ veihs sacer, veiha sacerdos (p. 68, the ohg. wig pugna and mars (p. 203; the hallowed, the holy was at the same time the bright, the beaming. to the gothic hveits corresponds the skr. svetas (albus, to this the slav, svety, sviatyi (sanctus, and svet, swiat, svetlo signify mundus, coelum, lux. but again svetovit, swantowit, is ares and bellum, and the parallelism of wuotan, donar, zio to radigast, perun, svetovit stands unquestionable: the god of victory shines in the

the pupil escaping remained without a shadow all his life. jamieson gives the details of a scotch superstition 'losino- one's shadow arrives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost their shadow always prove the best magicians' the devil is cheated of his prey, and has to put up with the bare shadow, like the dishonest man in the sham penance (ra. 678 (see suppl- that significant norrland story of the gian

christians equally recognised salt as a good and needful thing, it is conceivable how they might now, inverting the matter, deny the use of wholesome salt at witches' meetings, and come to look upon it as a safeguard against every kind of sorcery (superst. i, no. 182. for it is precisely salt that is lacking^ in the witches' kitchen and at devil's feasts, the church having now taken upon herself the hallowing and dedication of salt. infants unbaptized, and so exposed, had salt placed beside them for safety, ra. 457. the emigrants from salzburg dipped a wetted finger in salt, and swore. wizards and witches were charged with the misuse of salt in baptizing beasts. i think it worth mentioning here, that the magic-endowed giantesses in the edda knew how to grind, not only gold, but salt, sn

r in gen an sime jienide, daz wirt dir vromen (profit thee. among the greeks a birth was forwarded or checked by superior divine beings, the eileithyiai, handmaids of hera, who were gradually merged in a single eileithijia, the roman jjucina. in our edda oddrnn the sister of atli has skill in childbirth, she posts over laud to the expectant mother, flings the saddle off her steed and strides into the hall (stem. 239, kneels down before the maid, and speaks her charm. they spoke of' hidsa mge'sr fra mogum (exsolvere matres a pueris, saem. 187, and gave the office to norns. there must have been from the earliest times sympathetic means of delivering and of obstructing, which are practised to this day: to cross the legs, to fold the hands before the woman in labour was obstructive, to leave l

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hidden virtues of stones and herbs, they yet invoke human aid for their sick and their women in labour (pp. 457. 492, they borrow men s vessels for baking and brewing (p. 454 n, they even celebrate their weddings and hightides in the halls of men. hence too their doubting whether they can be partakers of salvation, and their unconcealed grief when a negative answer is given. 1 bruder rausch (friar rush) a veritable goblin, is without hesitation [described as being] despatched from hell among the monks; his name is to be derived from russ= fuligo (as kohlrausch was formerly spelt kolruss. chapter xviii. giants. the relation

levating spectacle, scarcely paralleled by any thing else, to survey the country for many miles round from one of the higher points, and in every direction at once to see a vast number of these bonfires, brighter or fainter, blazing up to heaven. in some places they marched up the hill in stately procession, carrying white rods; by turns they sang easter hymns, grasping each other s hands, and at the hallelujah clashed their rods to gether. they liked to carry some of the fire home with them.1 no doubt we still lack many details as to the manner of keep ing easter fires in various localities. it is worth noting, that at braunrode in the harz the fires are lighted at evening twilight 1 job. timeus on the easter fire, hamb. 1590; a reprint of it follows eeiske s notfeuer. letzner s historia

o you said the king; then taking an axe, he cried to the image: now help thyself, and defend thee if thou canst/ freyr continuing silent, olafr hewed off both his hands, and then preached to the people how this idolatry had arisen. the whole narrative bears the impress of a later age, yet it had sprung out of norse tradition, and assures us that horses were consecrated to freyr, and maintained in the hallowed precincts of his temples. had not the temples of other gods such horses too? the animals that wilibrord found grazing in fosete s sanctuary (p. 230) can hardly have been horses, or he would not have had them slaugh tered for food; but the practice of rearing cattle consecrated to the gods is established by it none the less. and apart from this, it seems that single beasts were maintai

ld him that five fylki of dead men 2 had come over it the day before, and that from this bridge the hellway ran ever lower and northwarder: nisr ok norsr liggr helvegr. this i understand of the proper hall and residence of the goddess, where she is to be met with, for all the country he had been crossing was part of her kingdom. this palace is surrounded by lofty railings (hel-grindr, sn. 33. 67. the hall is named eliuffnir (al. elvrsnir, the threshold fallanda forad (al. the palisade is fallanda forad, the threshold folmosnir, the curtain blikjandi bol, sn. 33. it is probably a door of this underworld (not of valholl, which has 540 huge 1 a place infernisi (erhard p. 140, a.d. 1113; gael, ifrinn, ir. ifearn, wei. yfern, uffern. 2 a fylki contains 50 (ea. 207, so that baldr rode down with

name einheri in ohg (e.g. meichelbeck no. 241. 476. schannat 137, i argue the former prevalence of the mythical term amongst us also; yet not with certainty, as it may be a contracted form of eginheri, aganheri, like einhart for eginhart, reinhart for reginhart. valholl is covered with shields 1 zimmerm. taschenb. f. reisen, jahrg. 9 abth. 2. adelung s mithrid. 1, 634. 2 prob. also to valaskidlf, the hall covered with silver, saem. 41 a. sn. 21; cpnf. hliffskidlf, p. 135. skidlf expresses the quivering motion of the airy mansion, like bif in bifrost. our ohg. walaeht des ewigen libes, is. 73, 4 seems not merely possessio vitae aeternoe, but an emphatic term purposely chosen. 3 got setzet si in sine schoz, in his bosom, ls. 3, 92. 818 time and would (sn. 2) and numbers 540 doors, each affor

l service on hundingr, whom he had slain. thus the distinctions of rank were supposed to be perpetuated in the future life. on the approach of eyrikr, oftinn has the benches arranged, the goblets prepared, and wine brought up (fragm. of song, sn. 97; sigmund and sinfiotli are sent to meet him (miiller s sagabibl. 2, 375. the hakonarmal is a celebrated poem on hakon s wel come in valholl. bnt even the hall of a king on earth, where heroes carouse as in the heavenly one, bears the same name valholl (saem. 244a. 246a anent atli. the abodes and pleasures of the gods and those of men are necessarily mirrored in each other; conf. pp. 336. 393 (see suppl. indian mythology has a heaven for heroes, and that of greece assigns them an elysium in the far west, on the happy isles of okeanos; we may wit

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

phenomena of nature are part of the research conducted in this laboratory. lower right- lecture and demonstration hall. this most modern lecture and demonstration hall is located in the rose-croix university building. the widearms of the seats make it possible for the students attending the sessions to take notes of the principal points of the professor's lectures. the amphitheater arrangement of the hall gives each student an unobstructed view of the platform and demonstration table. rosicrucian park in san jose, california the authentic egyptian motif used in buildings, grounds, and statuary catches the eye and imagination of thousands who visit rosicrucian park each month. the rosicrucian egyptian museum houses one of the largest collections of egyptian, assyrian, and babylonian antiqui

in the work of curing the mind. this calls for psychic processes applied by those well experienced and knowing all the laws. a hallucination, then, is an imaging experience having the characteristics of a sense perception (visual, auditory, tactile, etc. but without sensory stimulation. it can be contrasted with visualization in that the lucid visualizer knows that he is mentally creating, while the hallucinator believes he is receiving external stimuli which are not actually present. a hallucination is termed veridical if it corresponds to an event or circumstance unknown to the percipient. harmonium.a state of harmony. the metaphysical meaning when applied to the relationship of humans is unity of thought, agreement of purpose, the direct communion or kinship of souls. as applied to the

HAMIL THE ROSICRUCIAN SEER

an of beer "she must be your wife" said hodges "you are mistaken, sir" said scott,"iam, so soon as 1come to london, to marry a tall gentlewoman in the old bailey "you. must marry the red-waistcoat" said hodges. scott leaves the country, comes up to london, finds his gentlewoman married, two years after, going unto dover, on his return, he refreshed himself at an inn in canterbury; as he came into the hall or first room thereof, he mistook the room, and went into the buttery, where he espied a maid, described by hodges as aforesaid, drawing a can of beer &c. he then more narrowly viewed her person and habit, found her in all parts to be the same as hodges had described; after which he became a suitor unto her, and was married unto her, which womanihave often seen; this scott related unto me

HANDBOOK OF EGYPTIAN MYTHOLOGY

25, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spe

yths of a golden age included a period when maat was ruler of earth. she was sometimes said to have withdrawn to the heavens because she was grieved by the wicked behavior of humanity. maat could still be thought of as living with an individual like his or her good angel and accompanying that person into the afterlife. eventually joining maat became a euphemism for dying. in the book of the dead, the hall of the two truths (or the double maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or her heart, the scales would balance and the deceased would be declared true of voice or justified (see figure 7. a hymn from the time

bigah was said to be the source of the inundation. the body of osiris also played an important role in some of the new kingdom underworld books. in the darkest hour of the night, the soul of the sun god ra reached the cave where the body lay and became one with the soul of osiris. this allowed osiris and all the dead to awake and live again. in the book of the dead, osiris was shown enthroned in the hall of the two truths overseeing the judgment of the dead. a new kingdom prayer states that osiris is the greatest of the gods because all egyptians have to come to him in the end. the idea of osiris as a just judge and savior of the dead was prominent during the last stages of pharaonic culture. in a story of the roman period, a prince is shown that after death, rich and poor are treated equ

the visible power in the heavens, and ptah the power manifest on or in the earth. ptah was also part of the triple entity ptah-sokar-osiris. this divine group has been interpreted as symbolizing the whole cycle of regeneration, with ptah standing for creation, sokar for death as metamorphosis, and osiris for rebirth. ptah-sokar-osiris was sometimes shown presiding over the judgment of the dead in the hall of the two truths. he remained important in funerary religion right into the roman period. see also apis; djed pillar; imhotep; nun; osiris; primeval mound; sokar references and further reading: j. p. allen. the means of creation ptah. in genesis in egypt: the philosophy of ancient egyptian creation accounts. 2d ed. yale egyptological studies 2. san antonio, tx: 1995, 38 47. m. sandman ho

HEAVEN HELL

dos, and the meaning here is that he did not divert, to his own use any portion of the goods he received. next: chapter iii. the reunion of the beatified and their recognition of each other in the other world sacred texts egypt ehh index index previous next p. 64 chapter iii. the reunion of the beatified and their recognition of each other in the other world. having now described sekhet-hetep and the halls and gates of the other world according to the book of coming forth by day (per-em-hru, we may pass on to consider how far souls in sekhet-hetep had the power to know and recognize each other, and to enjoy intercourse with relatives and friends. from many scenes and passages in texts it has for some time past been clear that husband met wife, and wife met husband again beyond the grave, f

those who were followers of osiris could disembark when it arrived at his kingdom, and those who wished to remain with ra for ever could remain in it with him. to each class of believer a guide to the tuat was necessary, for up to a certain place in that region both the followers of osiris and the followers of ra required information about the divisions of the tuat, and knowledge of the names of the halls and gates, and of the beings who guarded them and who were all-powerful in the land of darkness. for the worshippers of amen, or amen-ra, the book am-tuat was prepared, whilst the followers of osiris pinned their faith to the book of gates. from each of these books we find that the sun-god was not able to pass through the tuat by virtue of the powers which he possessed as the great god o

a form of the sun-god, and we know from the livth chapter of the book of the dead, that the egg was laid by kenkenur, or the "great cackler" the good khuti is the form of the sun-god at sunrise and sunset, and thus we see that all the sins which were committed by the eneniu and their fettered companions were against ra, and against forms of him. the name given to these is "stau" i.e "apostates of the hall of ra" and sentence of doom is passed upon them by temu on behalf of ra; it is p. 120 decreed that their arms shall never be untied again, that their bodies shall be cut to pieces, and that their souls shall cease to exist (vol. ii, p. 97. such are the things which take place in the second division of the tuat according to the book of gates, and, view them in whatever way we may, it is im

iris, lord of mendes and busiris. before, however, the god can enter it, he must pass through the gate of the sixth division, which is called nebt-aha, and which is guarded by the monster serpent set-em-maat-f. in the gate or close to it, is the judgment hall of osiris, and it is tolerably certain that no soul entered his kingdom without being weighed in the balance of the god. the scene in which the hall is depicted is of great interest, for it is different in many important particulars from the representations of the judgment which we find on papyri, even in those which belong to the period of the xviiith and xixth dynasties. all the texts which describe it are written in hieroglyphics, but in many of them the hieroglyphics have, as champollion pointed p. 159 click to view nebseni being

the south and north united; in nebseni being weighed against his heart. click to view the scales of osiris, with weights. p. 160 his hands are the symbols of "life" and "rule. his chair stands on a raised platform, on the nine steps of which stand the nine gods who form his company; beneath the feet of the god, perhaps under his platform, are the dead, i.e, the damned, or his enemies. the top of the hall is protected with a row of spear beads, and from the ceiling hang four heads of gazelle, or oryges; according to a legend certain enemies of osiris transformed themselves into these animals, and were slain by the god. on the platform, immediately in front of the god, stands thoth, in the form of a mummy, and be serves as the standard of the balance; the object in the pan is being weighed

(from champollionm, onuments de l' gypte, tom. iii, pl. cclxxii) p. 163 in the papyrus of nekht the deceased is seen grasping a chain by which a serpent is fettered, and spearing a pig. the chief point of interest in the whole scene is the fact that the judgment here depicted is of a more primitive character than that given in the book of the dead. the boat of afu-ra, having passed through or by the hall of osiris, now enters the abode of the blessed, and the pictures of the sixth division are intended to show us the occupations of those who have been declared to be "right and true" the boat is towed through this division by four gods of the tuat and immediately in front of it is a series of jackal-headed sceptres of seb, to each of which two enemies are tied; by the side of each sceptre

ide of each sceptre is a god, who takes care that the punishments which have been decreed by osiris are duly executed. it is noteworthy that the two eyes of ra are placed between the first two sceptres (vol. ii, p. 172. the egyptian text (vol. ii, p. 183) makes it quite clear that the enemies of osiris are tied to the standards of seb according to the god's decree, and preparatory to slaughter in the hall of ra. click to view nekht spearing the pig of evil. to the right of the path of afu-ra are twelve maati gods who carry maat, and twelve heteptiu p. 164 gods who carry provisions. these are they who offered up incense to the gods, and whose kau or "doubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them t

HELENA BLAVATSKY NIGHTMARE TALES

eaming all the time as usual with hiseyes open. during the three months of his pleasant travels to and fro, he never descended for one moment nightmare talesthe ensouled violin63 from parnassus; but, as an alchemist transmutes lead into gold, so he transformed everything on his way intoa song of hesiod or anacreon. every evening, while fiddling for his supper and bed, whether on a green lawnor in the hall of a rustic inn, his fancy changed the whole scene for him. village swains and maidens becametransfigured into arcadian shepherds and nymphs. the sand-covered floor was now a green sward; theuncouth couples spinning round in a measured waltz with the wild grace of tamed bears became priests andpriestesses of terpsichore; the bulky, cherry-cheeked and blue-eyed daughters of rural germany w

them before- indeed,ever since he had used his master's viscera as a foot-stool for his own ambition. but on every occasion afeeling of creeping horror had prevented him from investigating their cause, and he had tried to assurehimself that the sounds were only a hallucination. but now he stood face to face with the terrible fact, whether in dream or in reality he knew not, nor did hecare, since the hallucination- if hallucination it were- was far more real and vivid than any reality. hetried to speak, to take a step forward; but as often happens in nightmares, he could neither utter a word normove a finger. he felt hopelessly paralyzed. the pulls and jerks were becoming more desperate with each moment, and at last something inside the casesnapped violently. the vision of his stradivarius

HINE P OVEN READY CHAOS

figures prominently in is the ever-continuing soap opera of mount olympus- home of the gods; the episode which inadvertently brought about the trojan war. it seems that zeus was throwing a party and did not want to invite eris because of her reputation as a troublemaker. infuriated by the snub, eris fashioned a golden apple incribed with the word kallisti( to the prettiest one) and tossed it into the hall where all the guests were. three of the invited goddesses, athena, hera, and aphrodite, each claimed the apple for themselves and started fighting and throwing food around. to settle the dispute, zeus ordered all three to submit to the judgement of a mortal over just who was the prettiest one, and said mortal was paris, son of the king of troy. zeus sent all three to paris, via hermes, bu

HP LOVECRAFT A DARK LORE

unds, except for a watchful, droning whine from the dog, had by this time quite subsided; but armitage now perceived with a sudden start that a loud chorus of whippoorwills among the shrubbery had commenced a damnably rhythmical piping, as if in unison with the last breaths of a dying man. the building was full of a frightful stench which dr armitage knew too well, and the three men rushed across the hall to the small genealogical reading-room whence the low whining came. for a second nobody dared to turn on the light, then armitage summoned up his courage and snapped the switch. one of the three- it is not certain which- shrieked aloud at what sprawled before them among disordered tables and overturned chairs. professor rice declares that he wholly lost consciousness for an instant, thoug

arrying them off or leaving them in a frightful state of gnawed dismemberment; while sometimes they whispered of blood trails toward the distant mansion. some said the thunder called the lurking fear out of its habitation, while others said the thunder was its voice. no one outside the backwoods had believed these varying and conflicting stories, with their incoherent, extravagant descriptions of the hall-glimpsed fiend; yet not a farmer or villager doubted that the martense mansion was ghoulishly haunted. local history forbade such a doubt, although no ghostly evidence was ever found by such investigators as had visited the building after some especially vivid tale of the squatters. grandmothers told strange myths of the martense spectre; myths concerning the martense family itself, its q

ionic pilasters, and wormy triangular pediment. what i heard in my youth about the shunned house was merely that people died there in alarmingly great numbers. that, i was told, was why the original owners had moved out some twenty years after building the place. it was plainly unhealthy, perhaps because of the dampness and fungous growth in the cellar, the general sickish smell, the draughts of the hallways, or the quality of the well and pump water. these things were bad enough, and these were all that gained belief among the person whom i knew. only the notebooks of my antiquarian uncle, dr. elihu whipple, revealed to me at length the darker, vaguer surmises which formed an undercurrent of folk- lore among old-time servants and humble folk, surmises which never travelled far, and which

gnificance to the change. the day was good friday, a circumstance of which the servants made much, but which others quite naturally dismiss as an irrelevant coincidence. late in the afternoon young ward began repeating a certain formula in a singularly loud voice, at the same time burning some substance so pungent that its fumes escaped over the entire house. the formula was so plainly audible in the hall outside the locked door that mrs. ward could not help memorising it as she waited and listened anxiously, and later on she was able to write it down at dr. willett's request. it ran as follows, and experts have told dr. willett that its very close analogue can be found in the mystic writings of "eliphas levi, that cryptic soul who crept through a crack in the forbidden door and glimpsed t

wholly a surprise visit. dr. willett took him in his car one evening, guiding him to within sight of the bungalow and waiting patiently for his return. the session was a long one, and the father emerged in a very saddened and perplexed state. his reception had developed much like willett's, save that charles had been an excessively long time in appearing after the visitor had forced his way into the hall and sent the portuguese away with an imperative demand; and in the bearing of the altered son there was no trace of filial affection. the lights had been dim, yet even so the youth had complained that they dazzled him outrageously. he had not spoken out loud at all, averring that his throat was in very poor condition; but in his hoarse whisper there was a quality so vaguely disturbing tha

l loathsomeness and soul-sickening overtones. was it for this that ward had seemed to listen on that day he was removed? it was the most shocking thing that willett had ever heard, and it continued from no determinate point as the doctor reached the bottom of the steps and cast his torchlight around on lofty corridor walls surmounted by cyclopean vaulting and pierced by numberless black archways. the hall in which he stood was perhaps fourteen feet high in the middle of the vaulting and ten or twelve feet broad. its pavement was of large chipped flagstone, and its walls and roof were of dressed masonry. its length he could not imagine, for it stretched ahead indefinitely into the blackness. of the archways, some had doors of the old six-panelled colonial type, whilst others had none. overc

in the shunned room with the panelling from olney court. the father, listening outside, heard fumbling sounds of moving and rummaging as the moments passed; and finally a wrench and a creak, as if a tight cupboard door were being opened. then there was a muffled cry, a kind of snorting choke, and a hasty slamming of whatever had been opened. almost at once the key rattled and willett appeared in the hall, haggard and ghastly, and demanding wood for the real fireplace on the south wall of the room. the furnace was not enough, he said; and the electric log had little practical use. longing yet not daring to ask questions, mr. ward gave the requisite orders and a man brought some stout pine logs, shuddering as he entered the tainted air of the library to place them in the grate. willett mean

e titan towers, how much had still survived the writhings of earth's crust? had i come upon a whole buried world of unholy archaism? could i still find the house of the writing master, and the tower where s'gg'ha, the captive mind from the star-headed vegetable carnivores of antarctica, had chiselled certain pictures on the blank spaces of the walls? would the passage at the second level down, to the hall of the alien minds, be still unchoked and traversable? in that hall the captive mind of an incredible entity- a half- plastic denizen of the hollow interior of an unknown trans-plutonian planet eighteen million years in the future- had kept a certain thing which it had modelled from clay. i shut my eyes and put my hand to my head in a vain, pitiful effort to drive these insane dream-fragm

red with a pass key. then the lock of the connecting door to my room was softly tried. the bolt held, of course, and i heard the floor creak as the prowler left the room. after a moment there came another soft rattling, and i knew that the room to the south of me was being entered. again a furtive trying of a bolted connecting door, and again a receding creaking. this time the creaking went along the hall and down the stairs, so i knew that the prowler had raised the bolted condition of my doors and was giving up his attempt for a greater or lesser time, as the future would shew. the readiness with which i fell into a plan of action proves that i must have been subconsciously fearing some menace and considering possible avenues of escape for hours. from the first i felt that the unseen fum

n and again at the thin paneling with my left shoulder, heedless of shock or pain. the door resisted even more than i expected, but i did not give in. and all the while the clamour at the outer door increased. finally the connecting door gave, but with such a crash that i knew those outside must have heard. instantly the outside knocking became a violent battering, while keys sounded ominously in the hall doors of the rooms on both sides of me. rushing through the newly opened connexion, i succeeded in bolting the northerly hall door before the lock could he turned; but even as i did so i heard the hall door of the third room-the one from whose window i had hoped to reach the roof below-being tried with a pass key. for an instant i felt absolute despair, since my trapping in a chamber with

HP LOVECRAFT COOL AIR

f the hottest of late june, i shivered as i crossed the threshold into a large apartment whose rich and tasteful decoration surprised me in this nest of squalor and seediness. a folding couch now filled its diurnal role of sofa, and the mahogany furniture, sumptuous hangings, old paintings, and mellow bookshelves all bespoke a gentleman's study rather than a boarding-house bedroom. i now saw that the hall room above mine--the "leetle room" of bottles and machines which mrs. herrero had mentioned--was merely the laboratory of the doctor; and that his main living quarters lay in the spacious adjoining room whose convenient alcoves and large contiguous bathroom permitted him to hide all dressers and obtrusively utilitarian devices. dr. mu oz, most certainly, was a man of birth, cultivation, a

but the landlady found a way to turn the key from the outside with some wire device. we had previously opened the doors of all the other rooms on that hall, and flung all the windows to the very top. now, noses protected by handkerchiefs, we tremblingly invaded the accursed south room which blazed with the warm sun of early afternoon. a kind of dark, slimy trail led from the open bathroom door to the hall door, and thence to the desk, where a terrible little pool had accumulated. something was scrawled there in pencil in an awful, blind hand on a piece of paper hideously smeared as though by the very claws that traced the hurried last words. then the trail led to the couch and ended unutterably. what was, or had been, on the couch i cannot and dare not say here. but this is what i shiverin

HP LOVECRAFT HERBERT WEST REANIMATOR

t we could not understand, for we had patted down the mould very carefully. and for seventeen years after that west would look frequently over his shoulder, and complain of fancied footsteps behind him. now he has disappeared. ii. the plague-daemon published march 1922 in home brew vol. 1, no. 2, p. 45-50. i shall never forget that hideous summer sixteen years ago, when like a noxious afrite from the halls of eblis typhoid stalked leeringly through arkham. it is by that satanic scourge that most recall the year, for truly terror brooded with bat-wings over the piles of coffins in the tombs of christchurch cemetery; yet for me there is a greater horror in that time- a horror known to me alone now that herbert west has disappeared. west and i were doing post-graduate work in summer classes a

. in the small hours of the morning a body of silent men had entered the grounds, and their leader had aroused the attendants. he was a menacing military figure who talked without moving his lips and whose voice seemed almost ventriloquially connected with an immense black case he carried. his expressionless face was handsome to the point of radiant beauty, but had shocked the superintendent when the hall light fell on it- for it was a wax face with eyes of painted glass. some nameless accident had befallen this man. a larger man guided his steps; a repellent hulk whose bluish face seemed half eaten away by some unknown malady. the speaker had asked for the custody of the cannibal monster committed from arkham sixteen years before; and upon being refused, gave a signal which precipitated a

e men and of their mad charge had vanished. from the hour of reading this item until midmght, west sat almost paralysed. at midnight the doorbell rang, startling him fearfully. all the servants were asleep in the attic, so i answered the bell. as i have told the police, there was no wagon in the street, but only a group of strange-looking figures bearing a large square box which they deposited in the hallway after one of them had grunted in a highly unnatural voice "express- prepaid" they filed out of the house with a jerky tread, and as i watched them go i had an odd idea that they were turning toward the ancient cemetery on which the back of the house abutted. when i slammed the door after them west came downstairs and looked at the box. it was about two feet square, and bore west s corr

HP LOVECRAFT THE LURKING FEAR

arrying them off or leaving them in a frightful state of gnawed dismemberment; while sometimes they whispered of blood trails toward the distant mansion. some said the thunder called the lurking fear out of its habitation, while others said the thunder was its voice. no one outside the backwoods had believed these varying and conflicting stories, with their incoherent, extravagant descriptions of the hall-glimpsed fiend; yet not a farmer or villager doubted that the martense mansion was ghoulishly haunted. local history forbade such a doubt, although no ghostly evidence was ever found by such investigators as had visited the building after some especially vivid tale of the squatters. grandmothers told strange myths of the martense spectre; myths oonceming the martense family itself, its qu

HP LOVECRAFT THE MUSIC OF ERICH ZANN

the weirdness of his music. knowing little of the art myself, i was yet certain that none of his harmonies had any relation to music i had heard before; and concluded that he was a composer of highly original genius. the longer i listened, the more i was fascinated, until after a week i resolved to make the old man s acquaintance. one night as he was returning from his work, i intercepted zann in the hallway and told him that i would like to know him and be with him when he played. he was a small, lean, bent person, with shabby clothes, blue eyes, grotesque, satyrlike face, and nearly bald head; and at my first words seemed both angered and frightened. my obvious friendliness, however, finally melted him; and he grudgingly motioned to me to follow him up the dark, creaking and rickety atti

HP LOVECRAFT THE PICTURE IN THE HOUSE

ed from a sound sleep, and listened with less surprise as the footsteps sounded on the creaking stairs. the tread was heavy, yet seemed to contain a curious quality of cautiousness; a quality which i disliked the more because the tread was heavy. when i had entered the room i had shut the door behind me. now, after a moment of silence during which the walker may have been inspecting my bicycle in the hall, i heard a fumbling at the latch and saw the paneled portal swing open again. in the doorway stood a person of such singular appearance that i should have exclaimed aloud but for the restraints of good breeding. old, white-bearded, and ragged, my host possessed a countenance and physique which inspired equal wonder and respect. his height could not have been less than six feet, and despit

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

red with a pass key. then the lock of the connecting door to my room was softly tried. the bolt held, of course, and i heard the floor creak as the prowler left the room. after a moment there came another soft rattling, and i knew that the room to the south of me was being entered. again a furtive trying of a bolted connecting door, and again a receding creaking. this time the creaking went along the hall and down the stairs, so i knew that the prowler had raised the bolted condition of my doors and was giving up his attempt for a greater or lesser time, as the future would shew. the readiness with which i fell into a plan of action proves that i must have been subconsciously fearing some menace and considering possible avenues of escape for hours. from the first i felt that the unseen fum

n and again at the thin paneling with my left shoulder, heedless of shock or pain. the door resisted even more than i expected, but i did not give in. and all the while the clamour at the outer door increased. finally the connecting door gave, but with such a crash that i knew those outside must have heard. instantly the outside knocking became a violent battering, while keys sounded ominously in the hall doors of the rooms on both sides of me. rushing through the newly opened connexion, i succeeded in bolting the northerly hall door before the lock could he turned; but even as i did so i heard the hall door of the third room-the one from whose window i had hoped to reach the roof below-being tried with a pass key. for an instant i felt absolute despair, since my trapping in a chamber with

unexplainable singularity the flashlightglimpsed dust prints made by the intruder who had lately tried my door from this room. then, with a dazed auto-matism which persisted despite hopelessness, i made for the next connecting door and performed the blind motion of pushing at it in an effort to get through and-granting that fastenings might be as providentially intact as in this second room-bolt the hall door beyond before the lock could be turned from outside. sheer fortunate chance gave me my reprieve- for the connecting door before me was not only unlocked but actually ajar. in a second i was though, and had my right knee and shoulder against a hall door which was visibly opening inward. my pressure took the opener off guard, for the thing shut as i pushed, so that i could slip the wel

from the connecting door i had shielded with the bedstead. evidently the bulk of my assailants had entered the southerly room and were massing in a lateral attack. but at the same moment a pass key sounded in the next door to the north, and i knew that a nearer peril was at hand. the northward connecting door was wide open, but there was no time to think about checking the already turning lock in the hall. all i could do was to shut and bolt the open connecting door, as well as its mate on the opposite side- pushing a bedstead against the one and a bureau against the other, and moving a washstand in front of the hall door. i must, i saw, trust to such makeshift barriers to shield me till i could get out the window and on the roof of the paine street block. but even in this acute moment my

one steps to the grass-grown cobblestones of the courtyard. the moonbeams did not reach down here, but i could just see my way about without using the flashlight. some of the windows on the gilman house side were faintly glowing, and i thought i heard confused sounds within. walking softly over to the washington street side i perceived several open doorways, and chose the nearest as my route out. the hall-way inside was black, and when i reached the opposite end i saw that the street door was wedged immovably shut. resolved to try another building, i groped my way back toward the courtyard, but stopped short when close to the doorway. for out of an opened door in the gilman house a large crowd of doubtful shapes was pouring- lanterns bobbing in the darkness, and horrible croaking voices ex

ed that one figure was strangely robed, and unmistakably surmounted by a tall tiara of a design altogether too familiar. as the figures spread throughout the courtyard, i felt my fears increase. suppose i could find no egress from this building on the street side? the fishy odour was detestable, and i wondered i could stand it without fainting. again groping toward the street, i opened a door off the hall and came upon an empty room with closely shuttered but sashless windows. fumbling in the rays of my flashlight, i found i could open the shutters; and in another moment had climbed outside and was fully closing the aperture in its original manner. i was now in washington street, and for the moment saw no living thing nor any light save that of the moon. from several directions in the dist

enues for a fugitive to choose. i had seen it clearly from my hotel window and knew about how it lay. most of its earlier length was uncomfortably visible from the rowley road, and from high places in the town itself; but one could perhaps crawl inconspicuously through the undergrowth. at any rate, it would form my only chance of deliverance, and there was nothing to do but try it. drawing inside the hall of my deserted shelter, i once more consulted the grocery boy's map with the aid of the flashlight. the immediate problem was how to reach the ancient railway; and i now saw that the safest course was ahead to babson street; then west to lafayette- there edging around but not crossing an open space homologous to the one i had traversed- and subsequently back northward and westward in a zi

HP LOVECRAFT THE TOMB

sion, gone for a century, once more reared its stately height to the raptured vision; every window ablaze with the splendor of many candles. up the long drive rolled the coaches of the boston gentry, whilst on foot came a numerous assemblage of powdered exquisites from the neighboring mansions. with this throng i mingled, though i knew i belonged with the hosts rather than with the guests. inside the hall were music, laughter, and wine on every hand. several faces i recognized; though i should have known them better had they been shriveled or eaten away by death and decomposition. amidst a wild and reckless throng i was the wildest and most abandoned. gay blasphemy poured in torrents from my lips, and in shocking sallies i heeded no law of god, or nature. suddenly a peal of thunder, resona

INITIATION INTO HERMETICS

on of the mental body. what matters is that you regard yourself as being earthbound. much later, after a long time of practice, you can make use of the rules of the mental sphere. providing the striding up and down in the exercise room has been successful, go through the door as if you were inside your physical body, and try to leave the room, step by step. at first it will be sufficient to go to the hall or the next room, where your repeat the imagination of the objects there, and as soon as you have returned to the physical body, identify these objects with the reality. provided you are quite sure about being able to move about in your mental body and also to perceive everything in the same way as with your physical body, you are ready to continue. practice makes perfect, and the whole s

ISIS UNVEILED

ir with an offensive smell of olive oil. the mother and son truly represent the two most conspicuous idols of monoiheittic christianity! for a companion to the idol of the poor amtadini of bari, go to the rich city of bio de janeiro. in the church of the domo da candelaria, in a long hall running along one side of the church, there might he seen a few years ago another madonna. along the walls of the hall there is a line of saints, each standing on a contribution-box, which thus forms a fit pedestal. in the center of this line, under a gorgeously rich canopy of blue silk, is exhilhted the virgin mary leaning on the arm of christ 'our lady' is arrayed in a very dicouets blue satin dress with short digitizecoy google 10 isis untbii^d sleeves, showing to gteat advantage the snow-white, exquis

, the london committee for the revision of the bible would have to add a new verse to matthew, mark, and john, which tell the story of peter's denial of christ. this tradition, then, of which we have been speaking, affirms that when, frightened at the accusation of the servant of the high priest, the apostle had thrice denied his master and the cock had crowed, jesus, who was then passing through the hall io custody^ the soldiers, turned and looking at peter said "verily i say unto thee, peter, thou shalt deny me throu^out the coming ages, and never atop until thou shalt be old, and shalt stretch forth thy hands, and another shall gird thee and cany thee whither thou wouldst not" the latter part of this sentence, say the greeks, relates to the church of rome, and prophesies her con- stant

KETAB E SIYAH

new, made great. now, scattered before amongst the multitudinous caverns of the lands beneath the earth, the shedim once more converged, to hear again the instruction of their chief. upon the high peaks of atlas did they gather and upon the highest of those peaks i stood. now every ear was mine, every arm at my command, every soul to dispose of as i willed. even when i had ruled as vice-regent in the halls and towers of doomed heaven i had not known such faith as now i knew. how could unworthy satan repay such love as of the shedim whom both loved me and were themselves most dear to my heart? as adonai yahweh's right hand i would never think so, it had not been the custom of the elohim to treasure love but rather to demand it of their subjects. this thought itself gave me pause and then wi

ve come to my palace without my leave and wrecked the gate, adorned with skulls of the men and horses slain by my hand. did you not think those trophies a warning to those that would come here to destroy me. surely they have all been themselves destroyed. who then are you that comes to me? how are you named, dark angel" unmindful of the tyrants boasts, the warrior of chadel crossed in seven steps the hall and stood before the throne and spoke but these words in reply to the interrogation of methuselah, merciless king "i am abaddon, the destroyer" havoc rose and havoc fell within a blink, shrieking like an eagle swooping on his pray. shattering into splinters the spear that methuselah held, vainly, against the falling sword of adamant, and the blade went onwards in the downward motion, cutt

quer uriel? i would not, for then would we yield to our own pleasure, and man should become the plaything of hell as well as of heaven. indeed we may give our tools to man as he may comprehend them, but he himself must be entrusted with the direction of their use. but this i will tell thee- that not only in matters scientific shall hell tutor man. for we would not have him view mechanism alone as the hallmark of his progress, else we never had cause to challenge the cosmic mechanism of god itself. into the workings of the mind of man we shall convey aesthetic sensitivity and artistic restlessness, and he shall not view his achievements without considering their improvement to his temporal pleasure. thus advised, i returned to earth, and i tempted man with glimpses of the marvels to be entr

KNOWLEDGE LECTURE ONE

explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal ba

nd armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been uprooted and my passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his s

darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art mistress of splendour. they are destroyed who barred the way. the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a journey from the barren wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not

not. where the tree thick with leaves is not born. where there com not beams from herb or grass. i have entered the place of mystery. i have communed with set. sleep came upon me, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth cont

leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then

of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative co

e becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then brought to the actual pillars, and has to name them and their parts under the symbol of the scales of balance. he also has to name the guardian of the gateway who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his steps, saying "because i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of li

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

these negative feelings of ours concerning our distance from the creator, our dissatisfaction with our spiritual path, our complaints about the many deadlocked states we experience all of these to the degree required for us to merit the awareness of the creator and the pleasures emanating from him. it is then that the "gates of tears" are flung open, and it is only through them that we can enter the halls of the creator. even if we become overwhelmed by the powerful reactions and stubbornness of our egos, we should not decide that the creator did not give us sufficient strength to cope with them, or that we were born lacking talent, patience, equanimity and sharpness of mind. nor should we lament that the creator did not give us the appropriate conditions for correcting ourselves, thus be

LAITMAN M THE PATH OF KABBALAH

anism, all of which are constituents forming the wisdom of kabbalah. the ability to study reality systematically, through scientific observation, and to assess the results with other kabbalists who went through a similar process of revealing the concealed, plus the continuity and the scientific observation and experimentation, all these differentiate the wisdom of kabbalah from mental disease and the hallucinations of mediums. in the 19th century, humanity was looking for redemption in art. in the 20th century, it was power and scientific advancement. today, people find that their lives depend on guidance from above, and if they want to participate in the guidance, they must reach its roots in the upper world. we will begin to feel the need to understand the upper roots of life. our own li

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from east to west than it is from north to south. it should always, if possible, be situated due east and west, should 94. plate iii 95. 96. be isolated, where it is practicable, from all surrounding buildings, and should be lofty, to give dignity to the appearance of the hall, as well as for purposes of health. the approaches to the lodge room from without should be angular, for, as oliver says, ga straight entrance is unmasonic, and cannot be tolerated. h there should be two entrances to the room, which should be situated in the west, and on each side of the w.s.w. fs station. that on his right hand is for the introduction of visitors and members and, leading

ntinuing- and let us now join in recognition of him. 915. the pledge and the blessing 916. a procession was then formed, all brn. wearing their gorgeous festal robes, and they marched round the great hall, singing joyous hymns with tremendous enthusiasm. having completed their circumambulation, they divided into four groups, one taking its position at the middle point of each of the four walls of the hall; then at a given signal, they all moved simultaneously towards the centre, and took up their original positions in the lodge. when these were reached, the r.w.m. gave the peculiar sevenfold k c, and raising his arms above his head, said: 917. gbrn, we have built again the temple of amen-ra, who creates, sustains and ends the worlds. osiris, isis, horus, all are one in him. we pledge our l

of the officers took the golden bowl to the bank of the nile. they embarked upon a boat, and were rowed out to the middle of the river, and there the r.w.m. broke his seals, and emptied out the entire contents of the bowl into deep water. then he carefully washed it and it was borne back to the sanctuary. 926. the ceremony of the holy angels 927. the h.o.a.t.f. holds a lodge of his own in one of the halls of his castle, and we have at various times been privileged to see some of his workings. one beautiful ritual that i witnessed there i am allowed to describe, as it is so unlike an ordinary masonic meeting that there can be no infringement of any o. 928. it is a special ceremony performed annually on the church festival of st. michael and all angels. it is worth the notice of the masonic

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ns, and provided a veritable key in stone to the enigmas of the universe(*see the hidden life in freemasonry, pp. 228-30) 106. the initiates of the egyptian mysteries were symbolically engaged in the building of the pyramid, just as in our modern masonry we are engaged in erecting the temple of king solomon, both structures being intended to be emblematical of the building processes of nature. in the halls below the pyramid- those underground chambers which were mentioned by herodotus as being contained in an island, fed by a channel from the nile(*her. book ii, 124- certain of the ceremonies of the mysteries were held. these and other halls in and near the great pyramid are still unknown to the explorer, though they may yet be opened by the proper steps- the secret doors turning upon pivo

lling, with a view, we may infer, to some ceremony of anointing. it is impossible to withhold the conclusion that the room of the throne at knossos was designed for religious functions. 237. the salient features in its arrangement (plate ii, 2, following p. 50, in fact, suggest an interesting comparison with a ritual chamber recently discovered in one of the kindred anatolian sanctuaries. this is the hall of initiation excavated by the british explorers in the sanctuary of men askaenos and a mother goddess, described as demeter, near the pisidian antioch. the throne itself, the stone benches round, and the tank on the opposite side to the throne, find all their close analogies, and are arranged in the same relative positions. in the galatian sanctuary we see, on a larger scale it is true

orship of the pythian apollo at delphi. most of the officers were chosen from these two families, although there were also important civil representatives of the athenian state who were responsible for the public ceremonial of the mysteries as well as for the control of finance. 347. the chief officer was the hierophant, chosen for life by lot from the eumolpidae. he alone had the guardianship of the hallows (hiera, those sacred treasures which were so carefully preserved at eleusis and played so great a part in the ceremonial magic of the mysteries. he was invariably a man of advanced age and distinguished position, and in his hands lay the supreme control over the secret ceremonial. 348. next to him in rank stood the dadouchos, the bearer of the double torch, chosen for life from the fam

es, joined. these public processions have been described in detail by contemporary writers; but beyond these exoteric descriptions nothing of the greater mysteries is known to the outer world save through a few obscure hints. on the 13th boedromion the young men gathered at eleusis to form the escort of the solemn procession to athens, which was distant from eleusis some twelve miles. on the 14th the hallows (hiera) were solemnly escorted to the great city, accompanied by the hierophant and his officers, the members of the priestly families, the college of priestesses and the retinue of the eleusinian temple. the hallows were treated with the deepest reverence; they were conveyed in great wicker baskets secured with bands of purple wool, and placed upon a ceremonial car. only the hierophan

pon a ceremonial car. only the hierophant and his ministers were allowed to handle them, and none but initiates might even see them, under pain of death. during the rest of the year they remained in a shrine or chapel (anactoron) in the temple at eleusis, and were guarded with the utmost care and awe, as being of divine origin. 361. when the procession reached the outskirts of the city of athens, the hallows were met by the magistrates and people, and were escorted with all magnificence and pomp to the eleusinion at the foot of the acropolis. like the mother temple at eleusis, this was surrounded by high walls, and no one but the initiates was ever allowed to enter. on the 15th day of the month, the day of the full moon, the mystae who were to be advanced to the greater mysteries assembled

362. on the 16th day of the month the mystae took a ceremonial bath of purification in the sea; on the 17th and 18th various public processions took place in athens; while the mystae remained secluded in the temple, receiving instruction and preparing themselves by meditation for their initiation into the greater mysteries. on the 19th the great procession of the initiates to eleusis was formed, the hallows were carried back to their ancient resting-place with the fullest possible pomp and splendour, and the candidates and brn. marched in triumph to the temple of initiation accompanied by vast crowds of people. 363. first came the car of iacchos, bearing the statue of the fair young god, who was one of the forms of dionysus, the blazing star of nocturnal initiation as aristophanes calls h

ed by the civil magistrates and the council of the five hundred; and the whole splendid throng was followed by a train of baggage-animals carrying bedding and provisions for the few days sojourn at eleusis. 364. the procession arrived at the sacred village after nightfall, and glowed like a river of fire in the blazing light of the torches carried by all the people; and after a tremendous ovation the hallows were carried into the sacred enclosure by the hierophant, who placed them once more in the secret shrine within the hall of initiation (telesterion. the next two days, during which the actual ceremonial instruction took place, were spent by the initiates within the enclosing walls of the temple, and the whole glorious celebration concluded with a festal assembly held outside the temple

ves us the formula or pass-word of the eleusinian mysteries, which some have taken to refer to this sacrament: i fasted; i drank the draught; i took from the chest; having tasted, i placed in the basket, and from the basket into the chest(*clem, alex. exhortation to the greeks. loeb. ed, p. 43 (lobeck) in many religions we find a similar method of conveying the divine blessing to the people. 377. the hallows (hiera) already mentioned were physical objects extremely highly magnetized, through which much of the magical side of the mysteries was performed. they were the personal property of the priestly family of the eumolpidae, being handed down from generation to generation; and their solemn exposition and the explanation of the symbolical teaching connected with them was one of the feature

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

d on the fateful meeting with osiris. unlike nearly all other ancient cultures with rulers of the dead, osiris was a benign, moral figure. also unlike most other ancient cultures, egypt believed in an ethically based judgment after death. egypt thus represents a major shift in afterlife concepts, and the whole idea of afterlife judgment may well have been pioneered by the egyptians. just to reach the hall where osiris sat in judgment was a task wherein the newly dead faced many perils. the deceased could mistakenly take routes that culminated in fiery dead ends where sinister demons lay in wait.obviously, people were very concerned that they be able to conduct themselves successfully on this journey, so over time guidebooks were put together so people would know what was expected of them

at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiris sits on the judge s throne, flanked by isis and nephthys. forty-two divine figures sit as jurors. again using the book of the dead and as much eloquence as they can muster, the deceased make an accounting of their lives. in particular, the dead needed to be able to recite a ritual con

loween (all hallows eve) has its roots in the day of the dead a day when, to speak metaphorically, the veil between this world and the other world was thin. the present date of all hallows eve was set by the catholic church, which took over the ancient roman day of the dead, feralia, and transferred it to the first of november.all hallows eve blended with certain northern european beliefs to give the halloween familiar to most americans its current associations with demons and the powers of evil. the tradition of costumed children going to door to door asking for food is an echo of the ancient practice of providing food for the spirits of the departed. for the most part, citizens of the modern world have forgotten the original meaning of halloween. as a children s holiday halloween was wid

n 2, and the final conflict in the unholy trinity of a-grade horror movies, the omen is perhaps the third most important film, following the exorcist and rosemary s baby. unlike the other two, however, the omen (1976) spawned two sequels, damien in 1978 and the final conflict in 1981. the core of the story line involves the exploits of a child in the sequels a young man seemingly destined to walk the halls of political power. unfortunately, he is the son of satan. the order of infernal light the order of infernal light (oil) is a satanic aesthetic order founded on february 24, 2000, by reverend dianna genesis lewinsky. there were ten founding members, three of whom constituted the council of the unholy trinity. the order, which is based in sydney, australia, is affiliated with the first ch

the same time, his belated public apology for the damage his sra shows did was uniquely candid. although rivera has often focused attention on sra over the years, easily his most influential program was the television special devil worship: exposing satan s underground, broadcast by nbc on october 25, 1988. aired for two hours during prime time, this special was obviously designed to fit in with the halloween season programming. it has been said that this special was watched by more people than any other previous television documentary. the expression satan s underground used in the program title seems to have been borrowed from a book of the same name that was eventually exposed as a hoax. ayn rand testifying before the house un-american activities committee, 20 october 1947 (bettmann/co

f oprah winfrey, sally jesse raphael, phil donahue, and geraldo rivera. out of these programs, rivera has likely been the most influential on the ritual abuse topic. rivera s most influential program was the television special devil worship: exposing satan s underground, broadcast by nbc on october 25, 1988. aired for two hours during prime time, this special was obviously designed to fit in with the halloween season programming. it has been said that this special was watched by more people than any other previous television documentary. in her 1987 book prepare for war, one of 244 satanic ritual abuse rivera s guests on this important program had listed numerous potential doorways to demon possession and satanism, such as fortune tellers, horoscopes, fraternity oaths, vegetarianism, yoga

LIBER CCCXXXV ADONIS

s wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is that of a babylonish physican. hermes. and now, polite preliminaries past, tell me, dear lady, what the little trouble

ers four fountains play in basins of coloured marble. at the back a narrow door pillared by vast man-bulls in white marble. in mid-stage the lady psyche, seated on the ground, her long hair unloosed, her robe of shining silver, mourns. with her are the three handmaidens bowed and mourning at front of the stage r, c, and l. the aged women are grouped in front of stage c, on the steps which lead to the hall. no light comes save through the robes of the lady psyche from the jewels that adorn her. their glimmer is, however, such as to fill the hall with moony radiance, misty dim, and lost in the vastness of the building. psyche. silence grows hateful; hollow is mine heart here in the fateful hall; i wait apart. dimmer, still dimmer darkness veils my sight; there is no glimmer heralding the lig

orn her. their glimmer is, however, such as to fill the hall with moony radiance, misty dim, and lost in the vastness of the building. psyche. silence grows hateful; hollow is mine heart here in the fateful hall; i wait apart. dimmer, still dimmer darkness veils my sight; there is no glimmer heralding the light. i, the king fs daughter, am but serf and thrall where time hath wrought her cobweb in the hall. this blood avails not; where fs the signet ring whose pussiance fails not to arouse the king? heir of his heart, i am uncrowned; then, one that hath no art or craft in babylon. i left my home and found a vassal.s house. this lampless dome of death, vertiginous! o for the foam of billows that carouse about the crag-set columns! for the breeze that fans their flagging caryatides! for the g

er its creation [the lion passes over. he is redder than the setting sun. he couches upon the left side of the lady psyche] hail! thou that art his ward and warrior, the brazen heart, the iron pulse of war! up start, up start! and set thyself to roar [the peacock passes over. this peacock is so great that his fan, as he spreads it on couching before the face of the lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the hei

LIBER CCXLII AHA

y the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind

s run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker

LIBER CXCVII STORY OF SIR PALAMEDES

erte up from his place, and sterte up boldly all the rest, and sware to seek this goodly thing. but now the dwarf doth beat his breast, and speak on this wise to the king, that he should worthy knight be found who with his hands the dwarf should bring by might one span from off the ground. whereat they jeer, the dwarf so small, the knights so strong: the walls resound with laughter rattling round the hall. but arthur first essays the deed, and may not budge the dwarf at all. then lancelot sware by goddes reed, and pulled so strong his muscel burst, his nose and mouth brake out a-bleed; nor moved he thus the dwarf. from first to last the envious knights essayed, and all their malice had the worst, liber cxcvii 18 till strong sir bors his prowess played. and all his might availed nought. now

knowing nothing might bestead, when lo! there rose a monster moan, a hugeous cry, a questing dread, sir palamedes, the saracen knight 97 as if (god.s death) there coursed alone the beast, within whose belly sounds that marvellous music monotone as if a thirty couple hounds quested within him. now, by christ and by his pitiful five wounds. even as a lover to his tryst, that beast came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, surely there stole a subtle madness into

LIBER CXX

the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail! even as they cry: hail, o ptah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and

LIBER DCLXXI VEL PYRAMIDOS

e gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his tr

LIBER ISRAFEL

he earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gt

LIBER LXVII THE SWORD OF SONG

ess might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of c

ious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished .what do you advise. asked the irritated and powerful, but unintelligent deity .time is our friend. said the enchanter .let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts .done with you. said ganesha in great glee, for the idea struck him as ingenious. and he lumbered off to clinch the affair at once .and perdu. r abu died. 1 the archdevil of the buddhists. 72 appendix i v .now the great elephant strode with lordly footsteps in the forest, and jehjaour

rnold .light of asia. 76 appendix i xii .at the hour of the great initiation. continued the buddha, in the midst of the five hundred thousand arahats .the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara.s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell. he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii .aye! the hour was at hand. perdu r abu was

LIBER SEPTEM REGUM SANCTORUM

let; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains

LIBER XCV THE WAKE WORLD

n who kept telling everybody to be quiet and not make a noise. so we came at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like one can.t say what; it was all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domu

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

ng it to speak. the following three poems are also odin poems: havamal (words of the high one, which contains odinic wisdom and several stories that describe the acquisition of that wisdom; vafthrudnismal (words of vafthrudnir, which describes the context of wisdom between odin and the wise giant vafthrudnir; and grimnismal (words of grimnir, which describes odin fs ecstatic wisdom performance at the hall of the human king geirrod. the next poem, skirnismal (words of skirnir) or for skirnis (skirnir fs journey, belongs to frey, in that it describes the journey of frey fs servant skirnir to woo the giantess gerd. the following four poems are probably to be assigned to thor. the first of these is harbardsljod (song of harbard, in which thor and a disguised odin exchange insults and anecdotes

her, attributed to eyvind finnsson skaldaspillir (spoiler-or-debaser-of-poets, praises hakon the good, who died in 961. ulf uggason was an icelandic skald who lived around the tumultuous period of the conversion. around 985, according to the chronology of laxdoela saga, ulf composed a drapa celebrating the building of an ornate hall by olaf pai (peacock, an important chieftain in western iceland. the hall was decorated within with scenes from the mythology. three of the scenes are in what we now think we have of the poem, which ulf recited at the wedding of olaf fs daughter. these are baldr fs funeral, thor fs fishing up of the midgard serpent, and loki fs fight with heimdall. another skald who lived during this period was eilif godrunarson, about whom nothing is known.not even his nationa

of citations from skaldic poetry, quoting in blocks of half a stanza. but besides this, he used a narrative frame to retell some of the more important myths that underlie skaldic kennings. according to this frame, a man named agir or hler from hlesey( ghler fs island, h modern lasso off the danish coast, a master of magic, goes to asgard, where the asir receive him well but with visual delusions. the hall is illuminated by swords alone. twelve male and twelve female asir are there. agir sits next to bragi, who tells agir many stories of events in which the asir have participated. the first of these is the full story of the alienation and recovery of idun and her apples, the death of thjazi, and the compensation granted to skadi. when bragi has finished, he and agir have a short conversatio

swers given by usually by har with occasional amplification by jafnhar or thridi. these questions treat the mythology: first the issue of a supreme deity; then the creation of the cosmos, the identity of the gods and goddesses and some of the myths attaching to them, and then myths untreated there or in skaldskaparmal; and finally ragnarok and its aftermath. then gylfi/gangleri hears a crash, and the hall disappears. snorri quotes liberally from eddic poetry in gylfaginning, especially from voluspa, vafthrudnismal, and grimnismal. the arrangement of the subjects he treats, following the discussion of the ghighest and foremost of the gods, h which is gylfi/gangleri fs first question, is essentially that of voluspa in its sweep from beginning to end of mythic time. snorri also seems to have

of vafthrudnismal and other contests of wisdom. we learn gylfi fs motivation for his journey, and he conceals his name. har stipulates a wager of heads, but this motif is dropped; indeed, the nearest introduction 19 king gylfi of sweden questions har, jafnhar, and thridi, from dg 11, a fourteenth-century manuscript containing snorri sturluson fs prose edda (werner forman/art resource) analogy to the hall fs disappearance at the end of the text is thor fs visit to utgarda-loki, not any myth of odin. gylfi takes the odin-role in this contest of wisdom, as the traveler under an assumed name, and indeed this assumed name, gangleri, is one of odin fs in grimnismal, stanza 46 and elsewhere. this is somewhat ironic, since har, jafnhar, and even thridi are also names of odin, the latter two also

discussing stanza 28 of lokasenna. frigg has just admonished loki. you know, if here i had in agir fs hall a son like baldr away you would never get from the sons of the asir, and you would be struck down in anger. loki fs response is a boast about his role in the slaying of baldr. the second half of stanza 28 goes literally as follows. i arrange it, that you never see baldr afterwards ride up to the hall anymore. most translators render the first three words as something like gi am responsible, h and indeed the present tense of the verb might be understood that way. conceivably it might also be read literally as a progressive: gi am arranging, h that is, i fm taking care of that right now. but in medieval icelandic the simple present tense also is used for the future, so loki may be sayin

escriptions in the ynglinga saga of his heimskringla and in the skaldskaparmal of his edda. the sequence in voluspa of stanzas 21.24 refers to the first battle in the world, and in stanza 24 both the asir and vanir are mentioned. the seeress is speaking of herself in the third person: 21. she remembers the battle of armies, the first one in the world, when gullveig with spears they studded and in the hall of har burned her; thrice burned, thrice born, often, unseldom, though she yet lives. 22. they called her heid, where she came to [the] houses, a seeress very wise, she cast spells; she performed seid where she could, she performed seid, in a trance, she was ever the joy of an evil woman. 23. then all the powers went to the judgment seats the very holy gods, and discussed this: whether th

l or vafthrudnismal, leading to the death of the one contending in wisdom with the god, and here something similar happens: night, the eleventh category, has ended. thor has the last word, and in his final half-stanza he uses the gmagic h meter galdralag. gin one breast/ i never saw/ more ancient wisdom/ with great deceits/ i declare you trapped/ you are gdayed out, h dwarf/ now the sun shines in the hall. h we surmise that the ray of sunlight shatters the dwarf or turns him to stone, as in many dwarf legends; a giantess is turned to stone under precisely the same circumstances in a heroic eddic peom, helgakvida hjorvardssonar. neither thor nor dwarfs are ordinarily known for skill at verbal dueling, and despite tantalizing hints associating some dwarfs with wisdom, most have none. this an

nd 1185 or so in western iceland. here is what husdrapa says about the funeral: the battle-wise frey rides on a boar, bristled with gold, first to the pyre of the son of odin, and leads armies. the exceedingly widely famous hropta-ty lr [odin] rides to the pyre of his son. there i perceive valkyries and ravens accompany the wise victory-tree [man; here odin] to the blood of the holy corpse. thus [the hall] is adorned from within with things remembered. the excellent heimdall rides a horse to that pyre that the gods had built for the fallen son of the very wise tester of the raven [odin. the very powerful hild of the mountains [giantess] caused the sea-sleipnir [ship] to trudge forward; but the wielders of the helmet flames of hropt [odin] felled her mount. snorri has more detail. he adds s

the grave of a seeress lies. aroused, she asks his identity, and he says that he is vegtam (accustomed-to-the-road. from stanza 6 onward the poem consists of a series of questions put by odin and answered by the seeress. the seeress concludes each response except the last by saying she was forced to speak and now will fall silent, but odin always forces her to continue. first, odin asks for whom the hall of hel has been prepared; the seeress answers that it is for baldr. second, odin asks who will kill baldr, and the answer is hod. the third question is who will avenge baldr, and the answer is apparently vali (the name is omitted in the manuscript but a name beginning with v is required to complete the alliteration. the fourth and last question is not clear but has to do with the identity

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

at produce hydrogen and/or cannot survive in the presence of oxygen have not yet had their genomes sequenced. indeed, full genome sequencing is expensive and takes time. but, of course, time will invariably tell. and indeed, researchers reported in 2005 that hydrogenosomes isolated from the microscopic eukaryote nyctotherus ovalis, which lives in the hindgut of termites, contain dna that exhibits the hallmarks of genuine mitochondrial dna. this shows that hydrogenosomes and mitochondria are phylogenetically related, adding credence to the archaeal-bacterial fusion model. further research will show whether dna-less hydrogenosomes from other species have transferred this dna to their main chromosomes. if the first eukaryotes truly appeared this way, this means that yet another chance event

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s enkindled and brought from its dormant state. with this ascent, after three days in the great hall, he was received by the hierophant of the pyramid (the hierophant was seen only by those who had passed the three days, the three degrees, the three dimensions) and given verbally the highest esoteric teachings, each accompanied with its appropriate symbol. after a further three months' sojourn in the halls of the pyramid, the initiate plato was sent out into the world to do the work of the great order, as pythagoras and orpheus had been before him" before the sacking of rome in 1527 there is no historical mention of the mensa isiaca (tablet of isis. at that time the tablet came into the possession of a certain locksmith or ironworker, who sold it at an exorbitant price to cardinal bembo, a

rough integrity, industry, and sincerity ultimately regain union with the immortals in the superior spheres. it is probable that pythagoras obtained his concept of the u from the egyptians, who included in certain of their initiatory rituals a scene in which the candidate was confronted by two female figures. one of them, veiled with the white robes of the temple, urged the neophyte to enter into the halls of learning; the other, bedecked with jewels, symbolizing earthly treasures, and bearing in her hands a tray loaded with grapes (emblematic of false light, sought to lure him into the chambers of dissipation. this symbol is still preserved among the tarot cards, where it is called the forking of the ways. the forked stick has been the symbol of life among many nations, and it was placed

nundation, this reptile being endowed with a mysterious sense capable of making known the extent of the flood months before it took place. there were two kinds of crocodiles. the larger and more ferocious was hated by the egyptians, for they likened it to the nature of typhon, their destroying demon. typhon waited to devour all who failed to pass the judgment of the dead, which rite took place in the hall of justice between the earth and the elysian fields. anthony todd thomson thus describes the good treatment accorded the smaller and tamer crocodiles, which the egyptians accepted as personifications of good "they were fed daily and occasionally had mulled wine poured down their throats. their ears were ornamented with rings of gold and precious stones, and their forefeet adorned with bra

old universe) is crowned with a square upon which is a circle surmounted by a triangle. p. 131 the eighth numbered major trump is called la justice, justice, and portrays a seated figure upon a throne, the back of which rises in the form of two columns. justice is crowned and carries in her right hand a sword and in her left a pair of scales. this card is a reminder of the judgment of the soul in the hall of osiris. it teaches that only balanced forces can endure and that eternal justice destroys with the sword that which is unbalanced. sometimes justice is depicted with a braid of her own hair twisted around her neck in a manner resembling a hangman's knot. this may subtly imply that man is the cause of his own undoing, his actions (symbolized by his hair) being the instrument of his anni

hers and scientists of the ancient and medi val worlds. emperors, princes, priests, and common townsfolk have witnessed the apparent miracle of metallic metamorphosis. in the face of existing testimony, anyone is privileged to remain unconvinced, but the scoffer elects to ignore evidence worthy of respectful consideration. many great alchemists and hermetic philosophers occupy an honored niche in the hall of fame, while their multitudinous critics remain obscure. to list all these sincere seekers after nature's great arcanum is impossible, but a few will suffice to acquaint the reader with the superior types of intellect who interested themselves in this abstruse subject. among the more prominent names are those of thomas norton, isaac of holland, basil valentine (the supposed discoverer o

integrity. those unwilling to undergo this ordeal she stated should remain in the dining hall. she then withdrew, but many of the tapers stayed to accompany the guests to their quarters for the night. most of those present were presumptuous enough to believe that they could be safety weighed, but nine- including c.r.c--felt their shortcomings so deeply that they feared the outcome and remained in the hall while the others were led away to their sleeping chambers. these nine were bound with ropes and left alone in darkness. c.r.c. then dreamed that he saw many men suspended over the earth by threads, and among them flew an aged man who, cutting here and there a thread, caused many to fall to earth. those who in arrogance had soared to lofty heights accordingly fell a greater distance and su

h him until dawn. the third day soon after dawn the trumpets sounded and the virgo lucifera, arrayed in red velvet, girded with a white sash, and crowned with a laurel wreath, entered accompanied by two hundred men in red-and-white livery. she intimated to c.r.c. and his eight companions that they might fare better than the other, selfsatisfied guests. golden scales were then hung in the midst of the hall and near them were placed seven weights, one good-sized, four small, and two very large. the men in livery, each carrying a naked sword and a strong rope, were divided into seven groups and from each group was chosen a captain, who was given charge of one of the weights. having remounted her high throne, virgo lucifera ordered the ceremony to begin. the first to step on the scales was an

s a great porch in which stood three thrones, the central one elevated. on each throne sat two persons: on the first an ancient king with a young consort; on the third a black king with a veiled matron beside him; and on the central throne two young persons over whose heads hung a large and costly crown, about which hovered a little cupid who shot his arrows first at the two lovers and then about the hall. before the queen a book bound in black velvet lay on a small altar, on which were golden decorations. beside this were a burning candle, a celestial globe, a small striking-watch, a little crystal pipe from which ran a stream of clear blood-red liquor, and a skull with a white serpent crawling in and out of the orbits. after their presentations, the guests retired down the winding stairs

ges which a small circle of trusted friends would either commit to memory or reduce to writing. on one occasion in later life when abu bekr referred to the gray hairs in his beard, mohammed, lifting the end of his beard and looking at it, declared its whiteness to be due to the physical agony attendant upon his periods of inspiration. if the writings attributed to mohammed be considered as merely the hallucinations of an epileptic--and for that reason discounted--his christian detractors should beware lest with the doctrines of the prophet they also undermine the very teachings which they themselves affirm, for many of the disciples, apostles, and saints of the early church are known to have been subject to nervous disorders. mohammed's first convert was his own wife, khadijah, who was fol

the frozen winds of the north" hunahpu and xbalanque, however, protected themselves from the deadening influence of the frozen air by building fires of pine cones, whose warmth caused the spirit of cold to leave the cavern so that the youths were not dead but full of life when day dawned. even greater than before was the amazement of the princes of xibalba when hunahpu and xbalanque again entered the hall of assembly in the custody of their guardians. the fifth ordeal was also of a nocturnal nature. hunahpu and xbalanque were ushered into a great chamber which was immediately filled with ferocious tigers. here they were forced to remain throughout the night. the young men tossed bones to the tigers, which they ground to pieces with their strong jaws. gazing into the house of the tigers, th

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

utility--the philosophers of the ages invite y bmars cocidius and the redcaps in lancashire. i come from one of the old lancashire families who for many centuries served as retainers of the stanley earls of derby, kings of mann& the isles. my mother s family came from westmorland and as hall s were members of the notorious reiving family that for centuries cut a bloody swathe through the borders. the halls passed on a tradition of folk worship and witchcraft to myself and my cousins, and during the early 1980 s i learned a form of spae from my aunt (my mothers elder sister. who had learned it from her grandfather tom hall of winton a westmorland horsebreaker (on stainmoor where eric bloodaxe last pagan king of york died in battle in 954. tom halls ancestor anthony hall of ellershaw was hun

erial from other sources i fear it does not paint my mother s family in a very favourable light, but they were violent times. hall. english and scottish. at one time the most powerful in redesdale they were hated and feared on both sides. in 1598 in an incident the scottish halls and the rutherfords were allegedly singled out by english officers as two surnames to whom no quarter should be given. the hall's were one of the sixty (60) major riding families of the anglo-scottish border and were involved in reiving as other border clans were. during one of the 'day of truce' occasions, a robert spragon 'fyled' a complaint against two halls that had rustled 120 sheep. the traditional homes of the hall's were at redesdale in england; east teviotdale, and liddesdale, in scotland. some notables i

; andrew hall of the sykes, and thom hall in fowlscheils. other hall's lived in aynstrother; glenryg, in the barony of lesmahagow; garvald; irvide; glasgow; sancharmvr, in preswick; and perth. the village of otterburn, known for the famous battle and border ballad of the same name, contains an old pele tower that was owned at one time by the umfravilles. the property passed into the possession of the hall family. a hall by the name of 'mad jack hall' lived here and was also hung at tyburn for his participation in the rebellion. the border ballad 'the death of parcy reed' describes an incident that involved the 'fause hearted hall's of girsonfield. the murder of parcy reed parcy reed was the warden of the middle march for the english and was a popular figure. he had offended the hall family

e hearted hall's of girsonfield. the murder of parcy reed parcy reed was the warden of the middle march for the english and was a popular figure. he had offended the hall family in some manner. they pretended friendship for parcy reed and awaited their revenge. reed had taken as prisoner a man named crozier who also was determined to get revenge. the two families conspired to catch him in a trap. the halls invited reed to go hunting. at the end of the hunt, as prearranged, they stopped at a hut in a lonely glen. the halls poured water into reed's gunpowder. the croziers were advancing toward the men and the halls pretended alarm and fled leaving reed without any defense. reed was killed by the croziers. because of this treachery the croziers were driven out of redesdale. likewise, the hall

MICHAEL FORD WITCHMOON

sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch blood through the throes of time and space, covering the earth again in secrecy. 17 17 yelg paterson and the greatest of mythical sorcerers exist through those who take into their essence and mind the very witchblood which passes through astral lineage, to which your great heritage is all obtainable for your f

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tic manipulation sybilline (sybil) virgin oraclesidylls (of the kings -tennysonidyllic beautiousideal ones greatest imageelite term used by the class of those who were chosen. privilegedallies one that serves with the illes.illustriousilluminedexcellentillustra tefilialill as in ill omens or signs.heidelburg means burg of the high illihalla (halls) v alhalla hall of the gods in scandinavian myth, the halls of the v als.himel homepavilionbally (baille) irish for place or housebelfast, dubelin (dublin)dardenellestilled name for the land owned by the illimilled for the grainalefestiv al entertainment or celebrations for the illiability that possessed by those descended or favouredhostile name for one opposed to the illieasily that which is done by the illifacille meaning skill or artistryhell

second year in a row. 1992 lancet, journal of the british medical association, reports (3/7/92) that the oral polio vaccineused in the mid 1970's to treat recurrent herpes was contaminated with a number of potentially danger-ous retroviruses, and may have seeded hiv among americans. 1992 temple of set leader ltc.michael aquino travels to wewelsburg castle in germany and holds amagical ceremony in the hall of the dead, considered in world war ii by heinrich himmler to be theplace to summon the great powers of darkness and the focus today of the order of the trapezoid. 1992 japanese embark on an artificial intelligence effort called the sixth generation project, alsoknown as the real-world computing project, whose stated goal is to achieve human brain-like comput-ing by 2002. the japanese go

MICHAEL WYNN THE SOUL TRAVELERS

t s more is that you would expect a high ghost ratio because of how few people who have died on the road, or emergency room, expected to die that day. so there s no shortage of unfinished business either. many are tragic and abrupt, but where s ghost suvs and motorcyclists? where are the ghost hospital and nursing home patients? countless apparitions should be seen wandering aimlessly up and down the halls of a hospital. and why did each of the few people who ever died in a particular building all become ghosts, while thousands die in the hospital (and at the corner of x and y) and none stayed to haunt? clearly, the prevailing theory about ghosts has some unfinished business of its own. magicians have explained the phenomena of haunting a number of ways, but what should be made clear first

MOODY RAYMOND A LIFE AFTER LIFE

se i felt that it was christ, and i was trying to y reach that point. it was not a frightening experience. it was more or less a pleasant thing. for immediately, being a christian, i had connected the light with christ, who said "i am the t light of the world" i said to myself "if this is it, if i am to die, then i know who waits for me at the end, there in that light (2) i got up and walked into the hall to go get a drink, and it was at that point, as they found out later, that my appendix ruptured. i became very weak, and i fell down. i began to feel a sort of drifting, a movement of my real being in and out of my body, and to hear beautiful music. i floated on down the hall and out the door onto the screened-in porch. there, it almost seemed that clouds, a pink mist really, began to gat

from so far away. my mind wasn't at that point where i wanted to make things happen or make up anything. my mind wasn't manufacturing ideas. i just wasn't in that state mind. and it was nothing like an hallucination. i have had hallucinations once, when i was given codeine in the hospital. but that had happened long before the accident which really killed me. and this experience was nothing like the hallucinations, nothing like them at all. such remarks come from persons who are very capable of distinguishing dream and fantasy from reality. the people i have interviewed are functional, well-balanced personalities. yet, they do not tell their experiences as they would dreams, but rather as real events which actually happened to them. despite their own certainty of the reality and importanc

d tubes and machines all around me. i didn't tell him what i had experienced, so i just nodded and said 1 would cooperate. the next morning the operation took a long time but went fine, and as i was regaining my consciousness, dr. coleman was there with me, and i told him "i know exactly where i am" he asked "what bed are you in" i said "i'm in that first bed on the right just as you come in from the hall" he just kind of laughed, and of course, he thought that i was just talking from the anesthetic. i wanted to tell him what had happened, but just in a moment dr. wyatt came in and said "he's awake now. what do you want to do" and dr. coleman said "there's not a thing i can do. i've never been so amazed in my life. here i am with all this equipment set up and he doesn't need a thing" dr. w

MORALS AND DOGMA

n act, profession, and opinion, is rarer now than in the days of chivalry. falsehood has become a current coin, and circulates with a certain degree of respectability; because it has an actual value. it is indeed the great vice of the age--it, and its twin-sister, dishonesty. men, for political preferment, profess whatever principles are expedient and profitable. at the bar, in the pulpit, and in the halls of legislation, men argue against their own convictions, and, with what they term _logic, prove to the satisfaction of others that which they do not themselves believe. insincerity and duplicity are valuable to their possessors, like estates in stocks, that yield a certain revenue: and it is no longer the _truth_ of an opinion or a principle, but the net _profit_ that may be realized fro

y, the true heavenly good. then may it truly be said that he is one of the true elect; for it _is the only real and most sublime science of all those to which a mortal can aspire: his days will be prolonged, and his soul freed of all vices and corruption; into which (it is added, to mislead, as if from fear too much would be disclosed"_the human race is often led by indigence" as the symbolism of the hall and the language of the ritual mutually explain each other, it should be noted here, that in this degree the columns of the hall, 12 in number, are white variegated with black and red. the hangings are black, and over that crimson. over the throne is a great eagle, in gold, on a black ground. in the centre of the canopy the blazing star in gold, with the letter yod in its centre. on the r

e columns of the hall, 12 in number, are white variegated with black and red. the hangings are black, and over that crimson. over the throne is a great eagle, in gold, on a black ground. in the centre of the canopy the blazing star in gold, with the letter yod in its centre. on the right and left of the throne are the sun in gold and the moon in silver. the throne is ascended to by _three_ steps. the hall and ante-room are each lighted by _ten_ lights, and a single one at the entrance. the colors, black, white, and crimson appear in the clothing; and the key and balance are among the symbols. the duty of the second grand prior, says the ritual, is "to see if the chapter is hermetically sealed; whether the materials are ready, and the elements; whether the black gives place to the white, an

, this tremendous consequence of some sufficient cause, scent the tainted atmosphere of europe and turn westward his devastating march. the millions of dead left in his path through asia proved nothing. they were unarmed, ignorant, defenceless, unaided by science, undefended by art. the cholera was to them inscrutable and irresistible as azrael, the angel of death. but it came to europe and swept the halls of science as it had swept the indian village and the persian khan. it leaped as noiselessly and descended as destructively upon the population of many a high-towered, wide-paved, purified, and disinfected city of the west as upon the pariahs of tanjore and the filthy streets of stamboul. in vienna, paris, london, the scenes of the great plague were re-enacted. the sick man started in hi

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

parents, who, anxious to evince their gratitude to her deliverer ordered immediate preparations to be made for the nuptial feast. but the young hero was not to bear away his lovely bride uncontested; for in the midst of the banquet, phineus, the king's brother, to whom andromeda had previously been betrothed, returned to claim his bride. followed by a band of armed warriors he forced his way into the hall, and a desperate encounter took place between the rivals [209]which might have terminated fatally for perseus, had he not suddenly bethought himself of the medusa's head. calling to his friends to avert their faces, he drew it from his wallet, and held it before phineus and his formidable body-guard, whereupon they all stiffened into stone. page 240 perseus now took leave of the athiopian

he beloved master whom she had nursed as a babe, she [322]would have cried aloud in her joy, but the hero placing his hand upon her mouth, implored her not to betray him. the next day was a festival of apollo, and the suitors in honour of the occasion feasted with more than their accustomed revelry. after the banquet was over penelope, taking down the great bow of odysseus from its place, entered the hall and declared that whosoever of her lovers could bend it and send an arrow through twelve rings (a feat which she had often seen odysseus perform) should be chosen by her as her husband. all the suitors tried their skill, but in vain; not one possessed the strength required to draw the bow. odysseus now stepped forward and asked permission to be allowed to try, but the haughty nobles mocke

to the heart. at this the suitors sprang to their feet and looked round for their arms; but in obedience to the instructions of odysseus telemachus had previously removed them. he and his father now attacked the riotous revellers, and after a desperate encounter not one of the whole crew remained alive. the joyful intelligence of the return of odysseus being conveyed to penelope she descended to the hall, but refused to recognize, in the aged beggar, her gallant husband; whereupon he retired to the bath, from which he emerged in all the vigour and beauty with which athene had endowed him at the court of alcinous. but penelope, still incredulous, determined to put him to a sure test. she therefore commanded in his hearing that his own bed should be brought from his chamber. now the foot of

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

lutionary translation accepted by custom at that time, with the original latin reflecting to an earlier time? 190 from the art of building to the art of thinking the two most important ancient documents on operative freemasonry itself, both of which are now housed in the british museum, are the masonic poem and the cooke manuscript. the masonic poem, also known as the royal manuscript (regius) or the halliwell manuscript, from the name of its first publisher, dates from around 1390-1400.8 this poem, 794 verses of rhyming couplets composed in old english, shows clearly that the mysteries of the brotherhood were practiced in fourteenth-century england. numerous clues allow us to attribute the work to a priest who had knowledge of various documents related to the history of the organization

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nt thoth to cure horus for until he recovered, there would be no light, the wells would dry up, and the crops would wither. 17 osiris, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty tho

f opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outc

ay this doorway was carved in about 1200 and comes from a church at hylestad, norway. it shows the story of sigurd. on the right, regin forges him a sword and sigurd kills the dragon. on the left, sigurd tastes the dragon s blood and, as a result, understands the birds, who warn him that regin is planning to kill him. sigurd then kills regin. the heroic deeds of beowulf every night for 12 years, the hall of hrothgar, king of the danes, had been visited by a monster of the fens named grendel, who attacked and killed hrothgar s men. at last a hero, beowulf of the geats, swore to kill grendel or die in the attempt. that night, when the monster entered the hall, beowulf wrestled with him, tore off his arm, and the creature fled howling into the night to die. the next night, there was great fe

ens named grendel, who attacked and killed hrothgar s men. at last a hero, beowulf of the geats, swore to kill grendel or die in the attempt. that night, when the monster entered the hall, beowulf wrestled with him, tore off his arm, and the creature fled howling into the night to die. the next night, there was great feasting but unexpectedly, as the company slept, grendel s mother descended upon the hall to take revenge for her son s death. the next morning, beowulf tracked her to the lake where she lived, dived into the murky water, and killed her with a great sword, too heavy for anyone but a hero to wield, which he found lying on the lake bed. the waters boiled with blood and beowulf s followers thought he must be dead but he surfaced, holding the heads of grendel and grendel s mother

not known, but it may depict a myth such as the peruvian sharanahua story of snake-woman. snake-woman was lured out of her lake by a man who wished to seduce her. but when he grabbed hold of her, she became huge, reaching right up to the sky. then she shrank back to his size, coiled around him, and dragged him to her underwater home. the man thought his new wife very beautiful, but when he drank the hallucinogenic shori, he saw her in her true form and was terrified. although snake-woman calmed him, he was not happy and her brother took pity on him and led him home. this cloth found in an ancient peruvian tomb shows a two-headed heaven snake. the dreaming 102 spears the old man, like his sons, has his spears ready; the oval object to the left is his spear thrower. the dreaming t he dreami

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

erumah. when is spelled out such that its numerical value is 72, four yuds are used. this spelling out of the name is associated with the sefirah of chochmah [the numerical value of] each of these [four] yud fs [is 10, and they] each inter-include another 10. this yields 400, which is the numerical value of the word for gsackcloth h (sak. as we mentioned on a previous occasion, inter-inclusion is the hallmark of holiness. now, the strands [i.e, the threads of the sackcloth] manifest the hairs themselves of the above-mentioned four strands [of the hair of arich anpin, while the holes in between the threads of the sackcloth manifest the four white spaces. the latter look like white paper on which is written black letters, i.e, the [dark] hairs. and in fact, on the head of arich anpin they ar

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rks-the kabbalah unveiled, the greater key of king solomon, and the sacred magic of abramelinbears the intrinsic stamp of genius or uniqueness. nothing that dr. william wynn westcott wrote is exempt from the same criticism. his book on the kaballah is simple, clear and informative-but it bears no resemblance to the peculiar quality or character of the golden dawn documents which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaki

tention. it is my sincere and fervent hope that meditation and a close examination will be made of the text. now, if we examine these texts carefully, we shall find that we can epitomise in a single word the entire teaching and ideal of those rituals. if one idea more than any other is persistently stressed from the beginning that idea is in the word light. from the candidate's first reception in the hall of the neophytes when the hierophant adjures him with these words "child of earth, long hast thou dwelt in darkness. quit the night and seek the day" to the <36> transfiguration in the vault ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and t

ation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual of the dead they are referred to as the "pillars of shu" the "l'illars of the gods of the dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chap ter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal bala

lumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sins have been uprooted and my <113> passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i first knowledge lecture 57 have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi truth "stretch unto me your hands, 0 ye dwellers in the centre. for i am transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his stren

rkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art the mistress of splendour. they are destroyed who barred thy way" the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and 58 the golden dawn: volume i book one symbolic description of death, as a journey from the barren <115> wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have co

t. where the tree thick with leaves is not born. where there come not beams from herb or grass. i have entered the place of mystery. i have communed with set. sleep came upon me, i was wrapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory" the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth con

leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he

initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says 'tass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative co

ere another sceptre called "giver of breath and with that he extinguished the flame and shattered the sceptre of cloud, and made a lake of it. the initiate is then brought to the actual pillars, and has to name them and their parts under the symbol of the scales of a balance. he also has to name the guardian of the gateway, who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his steps, sayingtbecause i am silent, because i am pure" and it must know that his aspirations are pure enough and high first knowledge lecture 59 enough for him to be allowed to tread upon it. he is then allowed to <117> announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him 'who is he whose pylons

thoroughly interrupted in the physical body. in the adept death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. end of volume one book two rituals of the first order the stella wtutina or golden dawn 114 the golden dawn: volume iz book two introduction to the neophyte ceremony god forms and stations in the= h the openin of the hall of the neophytes and the ceremony of initiation into the b= h grade describe the essential formula of the outer order work and set in motion the energies necessary for the aspirant's spiritual growth. the setting is ancient egyptian, particularly based upon the 125th chapter of the egyptian book of the dead, and the= elhall is also called "the hall of maat" the "hall of two truths, and th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conductor of novices returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficient reflection, and his determined desire for more light.second sectionthe arrangement of the hall is as before, save that but 3 lights burn on the table in the east, and therose on the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then t

received theaspirant has meditated upon the preliminary precepts of our order, and humbly cravesre-admission.suffragan:what does he desire?guardian:instruction.suffragan:that he has already received, what more does he seek?guardian: further knowledge.suffragan:let him enter and advance to the centre of the sacred hall by the 4 steps of wisdom.the aspirant makes the 4 steps when near the centre of the hall, placing hand to heart each timeand finally bowing.celebrant:my brother, whence came you?conductor:from a land of shadows, where the blessings of knowledge but rarely penetrate.celebrant:where stand you now?conductor: in the depths of the earth, my hands extended to the north and to the south.aspirant stands in a crucified form as instructed.and my desire is to approach the radiant east a

rldly and curious. but through oursymbols you will be enabled to resolve immaterial thoughts into form, and adjust god's mental giftsand promised insight of the inner-life into a more finished moral, spiritual and individual system.with this preliminary instruction repair to the celebrant and be obedient to his requirements.the conductor accompanies the theoricus to the celebrant in the centre of the hall, who is seatedfacing the west, with an altar of incense in front of him, lighted.celebrant:thou hast listened to the foreshadowing recital of the suffragan. my orders are from the invisibleadept to receive your solemn promise of secrecy before further revelation. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holdin

. instructing you in thegreat work of the alchemists, the 'grand mysterium. to this end, we again place you in charge ofthe conductor who will escort you to the venerable ancients, as in the preceding degrees, forinstruction. they will inform you of the great and powerful agent employed by god, as well as byman, for their mighty alchemical purposes.theoricus is conducted direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, a

od as embodied in fire,and finally as the vivid symbol of the divine presence. when in solemn convocation, they swore notby the altar, but by the flame or fire which was upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal sp

hes the door of the sacred hall which is open, and males the followingproclamation:stand apart, and give due head. thus orders the magus and his council. greeting to the outer-world,gualdi lives, and death hath not the victory. this do i, son of asterial, the herald.the herald returns to his station. the guardian of the caverns and the torch bearer, whose torch isburning, approach the entrance to the hall, just as the conductor of novices and the practicus areabout to enter. all halting, theguard, says to t.b. as he sees the cond: mark you, it is time for our service.torch b.:221tis true, but the general joy, has disrupted our proceedings. here is he who seeks to become aphilosophus, in charge of his conductor. frater to the candidate we have news, but you cannot be astranger to it now, th

guard, says to t.b. as he sees the cond: mark you, it is time for our service.torch b.:221tis true, but the general joy, has disrupted our proceedings. here is he who seeks to become aphilosophus, in charge of his conductor. frater to the candidate we have news, but you cannot be astranger to it now, the proclamation has been made 'gualdi lives. i have just removed this constantburning torch from the hall of rest, where gualdi sleeps in gentle perspiration. the council haddeclared him dead, and a requiem had been sung, but as his faithful watcher, i despaired not, fordiscoloration or decay could not be traced. i believed in his having drunk of that 'cup of life'.guard. of c.:gualdi hath not yet spoken, and we are nettled with impatience, but our orders are to continue thedischarge of our s

our several duties and abide the result which. shall be made known. to all of us in duephilosophus36 season. this torch, the symbol of the sun, of truth, will precede you in your further search. incharge of your conductor, therefore, follow the bearer of the torch.the guard. of c. retires to his station, and the torch bearer precedes the conductor of n. andpracticus, as they make four circuits of the hall, during the hymn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe owe the depths of rosary.fairest of the virgin choir,warbling to the golden lyre,welcome, here they art prevail,hail, divine urania, hail.here in friendship's sacred bower,the downy-winged and smiling hournirth invites, and social song,nameless mysteries amongcrown the bowl, and f

rossing is called autumnal, when the sun commences to decline toward the south. these pointsare in the signs aries and libra, or the months of march and september. properly march commencesthe new year.the torch bearer will now retire.proceed now to the central point, about which you have made one circle as the representative of theearth in an annual course.on the triangular altar in the centre of the hall are 12 burning tapers in a circle, with the globularmirror in the centre. a golden mirror is preferable. chief adept east of, and novice west of altar.chief adept:the central figure in the zodiacal system, represents the source of light. the "seal of the sun"opened by divine will at the seventh sounding of the trumpet. it is the aeon of the gnostics ofphoenicia, which is the point of deve

nature. it is symbolised by a warrior crowned, bearing a triangle on his cuirass, andstanding on a cube, to which are harnessed. two sphinxes, one white and the other black, makingcontrary exertions, and turning the head to look backward.you will now return to the chief adept and be mindful of his final instructions.conductor of novices and his companion repair to the chief adept in the centre of the hall.chief adept:my brother, thus far your instruction has teen mainly directed to historical and physical astronomy,but man has within him a microcosmical sun, moon and stars, that bear a. sympathy with thecelestial bodies, and in the centre of which shines thee divine spirit. this celestial spirit actuatesand influences thee elementary essence and stirs it up to the propagation of its like

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

ections and fascinating regards. there are certain animals which have the power of breaking the currents of astral light by an absorption peculiar to themselves. they are violently antipathetic to us and possess a certain sorcery of the eye: the toad, the basilisk and the tard are instances. these animals, when tamed and carried alive on the person, or kept in one's rooms, are a guarantee against the hallucinations and trickeries of astral intoxication, a term made use of here for the first time and one which explains all phenomena of unbridled passions, mental exaltations and folly. tame toads and tards, my dear sir, the disciple of voltaire will say to me: carry them about with you, but write no more. to which i may answer, that i shall think seriously of so doing if ever i feel tempted

ROBERT KIRK WALKER BETWEEN WORLDS

r five of the english rode by this house [where we were staying, some two hours after the [seer's] vision, and while we were sitting by the fire we heard a great noise, which proved to be these troopers with the help of other servants, carrying in one of their number. he had taken a very mischievous fall, and had broken his arm, and was falling frequently into swooning fits. they brought him into the hall, and set him in the very chair and in the very posture that the seer had proposed [that is, foreseen; but the man did not die, although he http//www.dreampower.com/kirk_wbw/pg_40.htm (3 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) recovered with great difficulty. among the accounts given [to] me by sir normand macleod there was one worthy of special notice

e list includes the reverend robert kirk of aberfoyle, geoffrey of monmouth, and the anonymous author of the grail legends, while in more modern times we might include the authors george macdonald and charles williams. not all metaphysicians or acclaimed philosophers or holy men belong to this grouping, for not all wisdom is gained through the underworld. the reader should be familiar by now with the hallmarks of the underworld tradition as suggested, and will be able to find clues in the works of great thinkers and metaphysicians. he or she will also be surprised at the absence of such clues in the works of apparently reputed representatives of western religion, ethics and philosophy. thomas of ercledoune, therefore, was renowned as a prophet during his own lifetime (and in his own countr

RUBY TABLET OF SET

geroge lakoff's women, fire and dangerous things: what categories reveal about the mind for more on the relationship between language and thought. r. gordon wasson r. gordon wasson was one of the pioneers of the field of ethnopsychopharmacology- a mouthful of a word, roughly "study of the relationship between mind-altering plant drugs and preindustrial cultures" he is best known for his study of the hallucinogenic mushroom cult in mexico, which had been so thoroughly suppressed that many anthropologists had began to question spanish missionary reports of a "diabolical fungus" used in pagan ritual (a small army of hippies descended on mexico after this work was published, to wasson's regret) before that, he had studied use of the fly agaric mushroom by siberian shamans. on the basis of var

, understanding, and a sense of knowing. these are called masters and are honored as being what the title says: one whose actions display a finely tuned sense of life and its intricate cause end effect actions. they may, as dr. aquino once wrote, be called saints, sages, mahatmas, medicine men, shamans, witch doctors, or philosophers. regardless of the cultural title given, he is a master. within the halls of the temple of set and its predecessors, master is equated with master of the temple and it is a past and rather unexpected holder of that stage of initiation on whom this article will turn its attention. the movie gandhi of a few years back was not only an excellent production, but fairly accurate in dealing with the life and thoughts of that mahatma, mohandas karamchand gandhi. based

rument of adjustment. this is "vital" insofar as the harwer neter cannot manifest itself in the objective universe save through the mind of a material/intellectual medium "the empress (trump #3) and "the emperor (trump #4) add to trump #7("the chariot, signifying the north solstice and the mystery of the grail. this is indeed a "further secret" as it is not of harwer and would be revealed only in the hall of the dead (walhalla) at wewelsburg castle, westphalia, in xvii/1982 ce. 16. i am the empress& the hierophant. thus eleven as my bride is eleven "the empress (trump #3) and "the hierophant (trump #5) again equal "adjustment (trump #8. the aon of horus is characterized by the eleven-lettered formula "abrahadabra [see #i- 20. 17. hear me, ye people of sighing! the sorrows of pain and regre

quer uriel? i would not, for then would we yield to our own pleasure, and man should become the plaything of hell as well as of heaven. indeed we may give our tools to man as he may comprehend them, but he himself must be entrusted with the direction of their use. but this i will tell thee- that not only in matters scientific shall hell tutor man. for we would not have him view mechanism alone as the hallmark of his progress, else we never had cause to challenge the cosmic mechanism of god itself. into the workings of the mind of man we shall convey aesthetic sensitivity and artistic restlessness, and he shall not view his achievements without considering their improvement to his temporal pleasure. thus advised, i returned to earth, and i tempted man with glimpses of the marvels to be entr

resistance of the cosmos works constantly to reduce all to the level of the lowest common denominator, and by definition xeper operates on any stratum but that. the influx of stimuli and situations encountered demands alert awareness in order to be interpreted in its correct perspective. as a result, the actions of those pursuing xeper are marked by a great deal of insight and originality- it is the hallmark of a separate and individual being. the passage in the book of coming forth by night referring to the text of another being an affront to the self points to the essence and importance of distinct presence of being. the word further presents a challenge in that it opens the door to a freedom unequalled in sophistication by the previous aeonic points of change. initiates are given the o

templi of the left-hand path. but there was some dissent, as though some of them were wary of me. finally i revealed myself as a magister templi. they reacted more negatively than before, donning robes of various colors. i responded by donning my own black/blue robe, whereupon there was a reaction by them of even stronger dislike. i responded with anger in turn. there was a violent conflagration, the hall collapsed, and i recall nothing further" 13. a conversation between a sphinx and a chimaera relative to plato's the sophist. used for the evocation was the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961. the full record of this working was sent to the priesthood of set on november 6, x/1975, and is now in the ruby tablet of set. 14. kenneth grant, co

fest and then transform. there are internal or hidden keys and external or mundane keys, esoteric and exoteric clues which must be used, but before these keys can be used to unlock the secrets, one must take a great step in personal evolution. this step is conscious and willed and is called initiation. this initiation is an ordeal of change. the initiation was shown in the original xem working as the hall of judgment, where the heart of the aspirant was being weighed against ma'at's feather. failure of the heart to be in balance with truth resulted in the aspirant being handed back to osiris. aspiration or good intentions are insufficient to xeper. xeper is never a relaxed will, and only xeper can transform being. xem gives direction to xeper, and initiation into xem ensures balance "the f

pect is manifest through my fifth degree work of opening the way to xem. the functional hand of the entity holds the left hand of the initiate, and guides him through and along the way to xem. this aspect of the neter is "the guide and escort" and is manifest through my function as high priest of set. once entered, the trapezoid becomes a hall through which all aspirants to xem must pass. this is the hall of judgment, and within it stands ma'at, neter of truth and justice. this particular ma'at is the aspirant's individual ma'at or individual truth, and her function is to determine the balance or imbalance of the self who is being led through initiation. if this ma'at's feather is balanced by the heart of the aspirant, then the aspirant will recognize the macrocosmic ma'at, for his own ma'

r side and of osiris with its waning bright side, and something within me recoiled in rejection of the associations. immediately i had a vision of a large hall, dimly lit, with several entities (approximately 15) gathered over against a wall and observing someone who was standing before a pair of scales. he was anubis, and there was a heart being weighed against a feather. the scene was obviously the hall of judgment. although the entities were in egyptian garb and of egyptian appearance, i recognized them as certain members of the temple of set. set was there also, but his presence was felt rather than seen. then came an impression "set is the leader only of higher man" this did not include all setians. anubis/i was before the scales only because an individual (whose heart was being weigh

entry into this group of elect/higher beings, and because i was in some way responsible. another seeker would be judged by another of the elect. then my attention was directed to the end of this hall. only to behold a very disturbing vision. there, seated on his throne, was osiris. he was not one of the elect, but he was awaiting our verdict. i somehow knew that his throne was at the entrance to the hall, and that subject: xem reading list: it was there for a very simple reason: his jurisdiction ended there. the individual being judged was not dead (as in "un-alive; rather he was seeking entry into the realm of higher man and being. should the scales tip against the seeker, he would be given back to osiris, who is the god of the dead and of lower man, and of recycling them. this disturbed

SALMANRUSHDIE THESATANICVERSES

without looking left or right went directly into the great dining-room with its buffet table groaning under the weight of forbidden foods, and he loaded his plate with all of it, the pork sausages from wiltshire and the cured york hams and the rashers of bacon from godknowswhere; with the gammon steaks of his unbelief and the pig's trotters of secularism; and then, standing there in the middle of the hall, while photographers popped up from nowhere, he began to eat as fast as possible, stuffing the dead pigs into his face so rapidly that bacon rashers hung out of the sides of his mouth. during his illness he had spent every minute of consciousness calling upon god, every second of every minute. ya allah whose servant lies bleeding do not abandon me now after watching oven me so long. ya al

on silk adorned with huge brocade diamonds, dizzy black-and-white op art swirls, gigantic lipstick kisses on a bright white ground. people forgave her her lurid taste because she wore the blinding garments with such innocence; because the voice emanating from that textile cacophony was so tiny and hesitant and proper. and because of her soirees. each friday of her married life, nasreen would fill the halls of the chamchawala residence, those usually tenebrous chambers like great hollow burial vaults, with bright light and brittle friends. when salahuddin was a little boy he had insisted on playing doorman, and would greet the jewelled and lacquered guests with great gravity, permitting them to pat him on the head and call him _cuteso_ and _chweetie-pie. on fridays the house was full of noi

s, as though the house had died, too, and been embalmed "mummified" zeeny said, voicing the unspeakable as usual "god, but it's spooky, no" it was at this point, while vallabh the bearer was opening the double doors leading into the blue drawingroom, that saladin chamcha saw his mother's ghost. he let out a loud cry and zeeny whirled on her heel "there" he pointed towards the far, darkened end of the hallway "no question, that blasted newsprint sari, the big headlines, the one she wore the day she, she" but now vallabh had begun to flap his arms like a weak, flightless bird, you see, baba, it was only kasturba, you have not forgotten, my wife, only my wife _my ayah kasturba with whom i played in rock-pools. until i grew up and went without her and in a hollow a man with ivory glasses "plea

e. just some place dad and mum keep banging on about- and anahita, conclusively "bungleditch- with a satisfied nod "what i call it, anyhow" but they weren't british, he wanted to tell them: not _really, not in any way he could recognize. and yet his old certainties were slipping away by the moment, along with his old life "where's the telephone" he demanded "i've got to make some calls" it was in the hall; anahita, raiding her savings, lent him the coins. his head wrapped in a borrowed turban, his body concealed in borrowed trousers (jumpy"s) and mishal's shoes, chamcha dialled the past "chamcha" said the voice of mimi mamoulian "you're dead" this happened while he was away: mimi blacked out and lost her teeth "a whiteout is what it was" she told him, speaking more harshly than usual becau

h ach n- warned him that something was up. hind was billowing along the corridors of the shaandaar b and b, waving, it turned out, a current copy of the imported indian fanzine _cin -blitz. doors opened; temporary beings popped out, looking puzzled and alarmed. mishal sufyan emerged from her room with yards of midriff showing between shortie tank-top and 501s. from the office he maintained across the hall, hanif johnson emerged in the incongruity of a sharp three--piece suit, was hit by the midriff and covered his face "lord have mercy" he prayed. mishal ignored him and yelled after her mother "what's up? who's alive "shameless from somewhere" hind shouted back along the passage "cover your nakedness "fuck off" mishal muttered under her breath, fixing mutinous eyes on hanif johnson "what a

interested, that is, come along if you want "you asked him to go with us" pamela was incredulous. she had started to feel nauseous most of the time, and it did nothing for her mood "you actually did that without consulting me" jumpy looked crestfallen "doesn't matter, anyhow" she let him off the hook "catch _him_ going to anything like _that" in the morning, however, saladin presented himself in the hall, wearing a smart brown suit, a camel coat with a silk collar, and a rather natty brown homburg hat "where are you off to" pamela, in turban, army--surplus leather jacket and tracksuit bottoms that revealed the incipient thickening of her middle, wanted to know "bloody ascot "i believe i was invited to a meeting" saladin answered in his least combative manner, and pamela freaked "you want

SATANICON

ium than exist in subservience! the precepts of evilution 1 have no false gods before yourself! 2 develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfishness are the elements of its core! 3 study tomes on psychology, philosophy and the black arts which are relevant to diabolism! 4 create! utilize the natural talents you possess to their utmost. creation is the hallmark of the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 practice the liturgies of evil with reverence and imaginat

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

owledge than he or she can cope with. explanations of such a development can only be inadequate due to the nature of the changes in consciousness that such knowledge brings. reality, for the individual has changed, everyone else remains the same, but the satanist now sees things in a completely different way. an analogous example of this experience would be as follows. imagine you are standing in the hallway of a house. the hall light is already turned on, but, since it is night-time you need to turn on the light whenever you enter a different room. when you enter the dining room you turn on the light and see on the table the severed head of a policeman. this scares you and your immediate reaction is to leave. the analogy is simple, the light is the acquisition of knowledge. but once you h

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hose commoners wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or sh

halls and pavilions, each containing statues of prominent confucians and pillars that have the sayings of confucius carved into them. the center of this complex is the dacheng dia, the great hall of confucius, set in a grove of trees. its two roofs are supported by ten marble columns, each with intricate dragon carvings on them. more dragons appear, painted in gold, on the blue roof beams. inside the hall are statues of confucius and the four men who followed him during his thirteen years of wandering. qufu is also the site of his grave and the graves of thousands of descendants (offspring. the kung family mansion, where the descendants of confucius lived, is a pilgrimage site in the same town. it consists of 152 buildings and was built during the ming dynasty (1368 1644. qufu is now a pro

onokoro. delighted at the result, the two deities descended forthwith from the floating bridge to reach the miraculously created island. in this island they thenceforth dwelt and made it the basis of their subsequent task of creating a country. then wishing to become espoused, they erected in the center of the island a pillar, the heavenly august pillar, and built around it a great palace called the hall of eight fathoms. thereupon the male deity turning to the left and the female deity to the right, each went round the pillar in opposite directions. when they again met each other on the further side of the pillar, izanami, the female deity, speaking first, exclaimed: how delightful it is to meet so handsome a youth! to which izanagi, the male deity, replied: how delightful i am to have f

raged continually against godlike odysseus, till be came to his own country. howbeit poseidon had now departed for the distant ethiopians, the ethiopians that are sundered in twain, the uttermost of men, abiding some where hyperion sinks and some where he rises. there he looked to receive his hetacomb of bulls and rams, there he made merry sitting at the feast, but the other gods were gathered in the halls of olympian zeus. then among them the father of gods and men began to speak, for he bethought him in his heart of noble aegisthus, whom the muse: a greek goddess who oversees art, song, poetry, and science. sacked: destroyed. citadel: fortress, castle. striving: trying with great effort. sore: greatly. devoured: consumed, ate. helios hyperion: the greek sun god. whencesoever: from whatev

the everliving gods. but my father gave it him, for he bare him wondrous love. o that odysseus might in such strength consort with the wooers: so should they all have swift fate and bitter wedlock! howbeit these things surely lie on the knees of the gods, whether he shall return or not, and take vengeance in his halls. but i charge thee to take counsel how thou mayest thrust forth the wooers from the hall. come now, mark and take heed unto my words. on the morrow call the achaean lords to the assembly, this third century ce roman mosaic shows odysseus facing the sirens, who tempt him to abandon his quest to return home after the trojan war. charles& josette lenars/corbis. thither: though. nowise: no way. consort: associate. howbeit: how would it be if. vengeance: revenge. counsel: care. on

enars/corbis. thither: though. nowise: no way. consort: associate. howbeit: how would it be if. vengeance: revenge. counsel: care. on the morrow: tomorrow. 80 world religions: primary sources the odyssey and declare thy saying to all, and take the gods to witness. as for the wooers bid them scatter them each one to his own, and for thy mother, if her heart is moved to marriage, let her go back to the hall of that mighty man her father, and her kinsfolk will furnish a wedding feast, and array the gifts of wooing exceeding many, all that should go back with a daughter dearly beloved. and to thyself i will give a word of wise counsel, if perchance thou will harken. fit out a ship, the best thou hast, with twenty oarsmen, and go to inquire concerning thy father that is long afar, if perchance

wit that ye leave these halls: and busy yourselves with other feasts, eating your own substance, going in turn from house to house. but if ye deem this a likelier and a better thing, that one man s goods should perish without atonement, then waste ye as ye will; and i will call upon the everlasting gods, if haply zeus may grant that acts of recompense be made: so should ye hereafter perish within the halls without atonement. perchance thou will harken: by chance you will pay attention. aught: of him. mound: grave. guile: deception. of years thereto: of a childish age. renown: famous. gat: got. abide: stay. wend: direct. clamoured or clamored: made loud noises. bedfellow: one who shares the same bed. despiteful: spiteful. brawling: fighting. list: listen. deem: consider. recompense: compens

lace with wide prospect, thither betook him to his bed, pondering many thoughts in his mind; and with him went trusty eurycleia, and bare for him torches burning. she was the daughter of ops, son of peisenor, and laertes bought her on a time with his wealth, while as yet she was in her first youth, and gave for her the worth of twenty oxen. and he honoured her even as he honoured his dear wife in the halls, but he never lay with her, for he shunned the wrath of his lady. she went with telemachus and bare for him the burning torches: and of all the women of the household she loved him most, and she had nursed him when a little one. then he opened the doors of the well-builded chamber and sat him on the bed and took off his soft doublet, and put it in the wise old woman s hands. so she folde

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

and misty waterfalls cascade over ancient cliffs. still others find themselves by a quiet stream on the shore of a grassy glade within a vast, green forest of fruit, oak and ash. they bask in the warm air, surrounded by a multitude of friendly animals who come to visit, bearing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed there for their pleasure. it isn't long until they begin planting their own vegetable and herb gardens, setting up housekeeping in their own paradise. each adept's "safe harbor, heaven or special place is just right, according to their own desires and needs. each has a place of comfort of their very own, and through the years, they furnish it with anything that mak

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

fect produced on her imagination by those restless streams of sound that constantly played around it; for it is noticeable that to those who are much alive to the effects of music, airs and tunes often come back, in the commonest pursuits of life, to vex, as it were, and haunt them. the music, once admitted to the soul, becomes also a sort of spirit, and never dies. it wanders perturbedly through the halls and galleries of the memory, and is often heard again, distinct and living as when it first displaced the wavelets of the air. now at times, then, these phantoms of sound floated back upon her fancy; if gay, to call a smile from every dimple; if mournful, to throw a shade upon her brow, to make her cease from her childishmirth, and sit apart and muse. rightly, then, in a typical sense, m

! at the door of the public administrations and popular societies was written up "ici on s'honore du citoyen, et on se tutoye("here they respect the title of citizen, and they 'thee' and 'thou' one another) take away murder from the french revolution and it becomes the greatest farce ever played before the angels) that thou art treading on my feet. i beg thy pardon, but now i look at thine, i see the hall is not wide enough for them "ho! citizen nicot" cried a jacobin, shouldering his formidable bludgeon "and what brings thee hither? thinkest thou that hebert's crimes are forgotten already? off, sport of nature! and thank the etre supreme that he made thee insignificant enough to be forgiven "a pretty face to look out of the national window (the guillotine, said the woman whose robe the pa

speech be referred to the committees, to the committees, to his enemies! confusion and noise and clamour! robespierre wraps himself in silent and superb disdain. pale, defeated, but not yet destroyed, he stands, a storm in the midst of storm! the motion is carried. all men foresee in that defeat the dictator's downfall. a solitary cry rose from the galleries; it was caught up; it circled through the hall, the audience "a bas le tyrant! vive la republique (down with the tyrant! hurrah for the republic) chapter 7.xii. aupres d'un corps aussi avili que la convention, il restait des chances pour que robespierre sortit vainqueur de cette lutte. lacretelle, volume xii (amongst a body so debased as the convention, there still remained some chances that robespierre would come off victor in the st

s le tyrant! vive la republique (down with the tyrant! hurrah for the republic) chapter 7.xii. aupres d'un corps aussi avili que la convention, il restait des chances pour que robespierre sortit vainqueur de cette lutte. lacretelle, volume xii (amongst a body so debased as the convention, there still remained some chances that robespierre would come off victor in the struggle) as robespierre left the hall, there was a dead and ominous silence in the crowd without. the herd, in every country, side with success; and the rats run from the falling tower. but robespierre, who wanted courage, never wanted pride, and the last often supplied the place of the first; thoughtfully, and with an impenetrable brow, he passed through the throng, leaning on st. just, payan and his brother following him. a

own by the then holy name of jacobins; there the new jacobins hold their club. there, in that oblong hall, once the library of the peaceful monks, assemble the idolaters of st. robespierre. two immense tribunes, raised at either end, contain the lees and dregs of the atrocious populace, the majority of that audience consisting of the furies of the guillotine (furies de guillotine. in the midst of the hall are the bureau and chair of the president, the chair long preserved by the piety of the monks as the relic of st. thomas aquinas! above this seat scowls the harsh bust of brutus. an iron lamp and two branches scatter over the vast room a murky, fuliginous ray, beneath the light of which the fierce faces of that pandemonium seem more grim and haggard. there, from the orator's tribune, shri

clash! fellow-captives, is there hope for us at last" so gasp out the prisoners, each to each. day wanes evening closes; still they press their white faces to the bars, and still from window and from house-top they see the smiles of friends, the waving signals "hurrah" at last "hurrah! robespierre is fallen! the reign of terror is no more! god hath permitted us to live" yes; cast thine eyes into the hall where the tyrant and his conclave hearkened to the roar without! fulfilling the prophecy of dumas, henriot, drunk with blood and alcohol, reels within, and chucks his gory sabre on the floor "all is lost "wretch! thy cowardice hath destroyed us" yelled the fierce coffinhal, as he hurled the coward from the window. calm as despair stands the stern st. just; the palsied couthon crawls, grov

SIR WALLIS BUDGE EGYPTIAN MAGIC

. and the brethren of pepi who axe the gods shall be glad when they meet pepi, even as horus is glad when he meeteth his eye. he hath placed his eye before his father seb, and every god and every spirit stretcheth out his hand towards pepi when he cometh forth into heaven from the ladder. pepi hath need neither to 'plough the earth' nor to 'collect the offering; and he hath (need neither to go to the hall which is in annu (heliopolis, nor to the hall of the morning which is in annu; for that which he seeth and that which he p. 54 heareth shall feed him and nourish him when he appeareth in heaven from the ladder. pepi riseth like the uraeus on the forehead of set, and every god and every spirit stretcheth out his hand to pepi on the ladder. pepi hath gathered together his bones, be hath col

s later, when the religious texts which formed the book of the dead were written upon papyri instead of coffins, a large number of illustrations or vignettes were added to them; to many of these special importance was attached, and the following are worthy of note. it will be remembered that the cxxvth chapter of the book of the dead contains the socalled "negative confession" which is recited in the hall of maati, and a number of names of gods and beings, the knowledge of which is most important for the welfare of the deceased. at the end of the chapter we find the following statement-"this chapter shall be said by the deceased after he hath been cleansed and purified, and when he is arrayed in apparel, and is shod with white leather sandals, and his eyes have been painted with antimony

aid by the deceased after he hath been cleansed and purified, and when he is arrayed in apparel, and is shod with white leather sandals, and his eyes have been painted with antimony, and his body hath been anointed with anti unguent, and when he hath made offerings of oxen, and birds, and incense, and cakes, and ale, and garden herbs. and behold, thou shalt paint a picture of what shall happen in the hall of maati upon a new tile moulded from earth, upon which neither a pig nor any other animal hath trodden. and if thou writest upon it this chapter the deceased shall flourish; and his children shall flourish; and his name shall never fall into oblivion; and bread, and p. 109 cakes, and sweetmeats, and wine, and meat shall be given unto him at the altar of the great god; and he shall not be

gyptian would have fared badly, for his personal liberty would have been p. 163 fettered, the roads and paths would have been blocked to him, the gates of the mansions of the underworld would have been irrevocably shut in his face, and the hostile powers which dogged his footsteps would have made an end of him; these facts are best illustrated by the following examples- when the deceased comes to the hall of judgment, at the very beginning of his speech he says "homage to thee, o great god, thou lord of maati, i have come to thee, o my lord, and i have brought myself hither that 1 may behold thy beauties. i know thee, and i know thy name, and i know the names of the two and forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be fou

d, and i have brought myself hither that 1 may behold thy beauties. i know thee, and i know thy name, and i know the names of the two and forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be found righteous in the judgment, he cannot make his way among the other gods of the underworld without a knowledge of the names of certain parts of the hall of maati. after the judgment he acquires the mystical name of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maati, but he is not allowed to pass in until he has, in answer to questions asked by the bolts, lintels, threshold, fastenings, soc

me of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maati, but he is not allowed to pass in until he has, in answer to questions asked by the bolts, lintels, threshold, fastenings, socket, door-leaves, and door-posts, told their names. the floor of the hall will not permit him to walk upon it unless he p. 164 tells not only its name, but also the mystical names of his two legs and feet wherewith he is about to tread upon it. when all this has been done the guardian of the hall says to him "i will not announce thy name [to the god] unless thou tellest me my name; and the deceased replies"'discerner of hearts and searcher of the reins' is thy

ers the name "maau-taui" but still the guardian is not satisfied, and he says "if i announce thy name thou must tell me who is he whose heaven is of fire, whose walls [are surmounted by] living uraei, and the floor of whose house is a stream of water. who is he, i say (i.e, what is his name" but the deceased has, of course, learnt the name of the great god, and he replies "osiris" the guardian of the hall is now content, and he says "advance, verily thy name shall be mentioned to him; and he further promises that the cakes, and ale, and sepulchral meals which the deceased shall enjoy shall come from the "eye of ra" in another chapter 1 the deceased addresses seven gods, and says "hail, ye seven beings who make decrees, who support the balance on the night of the judgment of the utchat, who

f the second, tun-hat, seqet-hra, and p. 166 sabes; of the third, am-huat-ent-pehfi, res-hra, and uaau; of the fourth, khesef-hra-ashtkheru, res-ab, and neteka-hra-khesef-atu; of the fifth, ankh-em-fentu, ashebu, and tebherkehaat; of the sixth, akentauk-ha-kheru, an-hra, and metes-hra-ari-she; of the seventh, metes-sen, aaa-kheru, and khesef-hra-khemiu. and the text, which the deceased recites to the halls collectively, begins "hail, ye halls! hail, ye who made the halls for osiris! hail, ye who watch your halls! hail, ye who herald the affairs of the two lands for the god osiris each day, the deceased knoweth you, and he knoweth your names" 1 the names having been uttered, and the addresses duly recited, the deceased went wherever he pleased in the seven halls of osiris. but beside the se

gave instructions for the evisceration of the body, is wanting, and only the section which refers to the bandaging is at all perfect. the text opens with an address to the deceased in which it is said "the perfume of arabia hath been brought to thee to make perfect thy smell through the scent of the god. here are brought to thee liquids which have come forth from ra, to make perfect. thy smell in the hall [of judgment. o sweet-smelling soul of the great god, thou dost contain such a sweet odour that thy face shall neither change nor perish. thy members shall become young in arabia, and thy soul shall appear over thy body in ta-neter (i.e, the 'divine land" after this the priest or mummifier was to take a vase of liquid which contained ten perfumes, and to smear therewith the body from head

d towards the sky; the bandage of sebek and sedi was then laid upon the backbone. in a long speech the deceased is addressed and told that the liquid is "secret" and that it is an emanation of the gods shu and seb, and that the resin of phoenicia and the bitumen of byblos will make his burial perfect in the underworld, and give him his legs, and facilitate his movements, and sanctify his steps in the hall of seb. next gold, silver, lapis-lazuli, and turquoise are brought to the deceased, and crystal to lighten his face, and carnelian to strengthen his steps; these form amulets which will secure for him a free passage in the underworld. meanwhile the backbone is kept in oil, and the face of the deceased is turned towards the heavens; and next the gilding of the nails of the fingers and toes

SPENSER THE CULT OF THE ALL SEEING EYE 1960

he 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of th

TECHNICIANS GUIDE TO THE LEFT HAND PATH

the movement of humanity as various forms of cultural, political, environmental and genetic inscriptions. its understanding is not forthcoming, and not very easily recognized. the true nature of evil being occult and hidden from those whose personal tendencies are oriented towards the goals of the right hand path. this tendency towards assimilation, or unity of oneself into the universal order is the hallmark of the birthed self. there is a common social understanding of evil as solely consisting of various antisocial activities. actions that defy the rules of law, ethical behaviour, and social conduct. under this definition murder, theft, assault and various activities descriptive of criminal behaviour are easily categorized. however, in the context of personal spiritual growth, the term

as during the first intermediate period of ancient egypt. this was a period when the first libraries were being put together, but it was also a period of time in ancient egyptian literature that often reflected a "skepticism and lamentation about the meaning of life. this is significant in terms of understanding the genesis of the antinomian character found within the left hand path. it is one of the hallmarks of the antinomian character to create internal disorder of this type. however, functionally it is this type of internal disarray and personal questioning that results in a search for individuated truth. however, it is important to understand that this manifestation was of a different character than the subsequent resurgences- all are somewhat different than the other, they are remani

THE CANOPIC GODS SYMBOLISM

life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rive

o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life me

teachings belong to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of his symbolism are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the

lowing arrangement: east ameshett (stomach and upper intestines) tmo-oumathu (heart and lungs) north_ south ahephi (lower intestines) kabexnuv (liver and gall bladder) west yet this arrangement, would, as it were, symbolize the entire separation of the alimentary system and the circulatory system, which is contrary to nature, for they continually counter-change, and thus arises life. wherefore in the hall of the two truths, the portions of ahephi and kabexnuv are reversed, and the order becomes: east--ameshett south--tmo-oumathu north--kabexnuv west--ahephi 5 now, these, being thus arranged, do partake of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the

the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m g o a ir m e c o

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

followed them, and leah encouraged her sisters to hold seances to contact other entities. when these initial attempts at spirit contact proved successful, leah arranged for maggie and katie to give a public demonstration of the spiritistic phenomena, which brought an audience of 400. according to witnesses, the spirit knockings did not seem confined to the stage, but rapped from numerous areas in the hall. after they had played to that enraptured audience in rochester, it seemed clear to leah that the spirits were telling her that she should act as a manager for maggie and katie and arrange demonstrations in other cities. following her other-worldly guidance, leah set up a tour that made her sisters a sensation wherever they appeared. soon the two young girls were being routinely hailed as

ual cases reported, 283 had been shared by more than one witness. this was also noted to be of great importance because critics of psychic phenomena have always argued that the appearance of a ghost is an entirely subjective experience. those who answered the committee s follow-up form indicated that they had not been ill when they had witnessed the phenomena they reported, and they insisted that the hallucinations were quite unlike the bizarre, nightmarish creatures which might appear during high fevers or high alcoholic consumption. of the 493 reported auditory hallucinations, 94 had occurred when another person had been present. therefore, about one-third of the cases were collective that is, experienced by more than one witness at the same time. t h e g a l e e n c y c l o p e d i a o

ionally they would even refer to themselves as demons from hell, suggest lewd acts, then scold the patient for considering them. they would find a weak point of conscience and work on it interminably. they would invade every nook and cranny of privacy, work on every weakness and credibility, claim awesome powers, lie, make promises, and then undermine the patient s will. van dusen also found that the hallucinations could take over a patient s eyes, ears, and voice, just as in traditional accounts of demon possession. the entities had totally different personalities from his patients normal dispositions, which indicated to him that they t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 religious phenomena were not simply products of his patients m

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

into a bed and breakfast, and hester eby, who manages house tours of the mansion and grounds, states that the haunting phenomena continue unabated. teeta moss even photographed a shadowy image of chloe standing near the house. according to eby and members of the staff, resident ghosts frequently reported include those of the two poisoned woodruffe girls, who are often heard playing and running in the halls. many guests have heard babies crying when there are no infants present in the mansion, and a floating candle moving slowly up the stairs has been often reported. other ghosts include those of a woman in a black skirt who floats about a foot off the floor and who is seen dancing to music that cannot be heard by the living; a man who was stabbed to death in a hallway over an argument conc

ne enters the room. there is another ghost of a young girl that seems to appear only when a thunderstorm approaches the plantation. the spectral image has long curly hair, wears an ankle-length dress, and is seen cupping her hands and trying to peer inside the window of the game room. many guests have heard the sounds of footsteps on the stairs and have seen the image of a man staggering to reach the hallway at the top. hester eby says that it is commonly believed that the ghost is that of william winter, an attorney who owned the myrtles plantation in t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 43 myrtles plantation is the most haunted house in the united states. the late nineteenth century. according to the story surroundi

body mind spirit: exploring the parapsychology of spirituality. hampton roads, 1997, ed. altered states of consciousness. new york: john wiley& sons, 1969. hallucinations the term hallucination comes from the latin alucinari, meaning to wander in the mind. when a person sees, hears, smells, or feels something or someone that is not really there, he or she has experienced a hallucination. although the hallucinatory state is commonly confused with that of an illusion, the latter is caused by real sense perceptions that have been misinterpreted, whether by natural phenomena or in the case of a stage illusion, by someone deliberately misdirecting and tricking an audience. hallucinations result when certain situations have altered one s brain metabolism from its normal level. common causes of h

to be a relic of the time when humans made deities of animals, and as a deity, the dog was supposed to be able to foresee death and give warning of it by howling or barking. this superstition became perpetuated among the egyptians, who depicted the god that presided over the embalming of the dead as anubis, the jackal-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog who awaits the spirit of the newly deceased on the way of departed spirits and who accompanies the entity to the land of the grandparents. in addition to its role as a guide to the other side, a number of tribes associated the dog with the moon and the sun. such an association with the moon may have stemmed from the dog s howli

icer in charge of project blue book at that time] is convinced that the socorro sighting is neither a hoax nor a hallucination, but he feels that perhaps some sort of test object (war games, etc) might have been going on. however, there is no record of such an event though he has tried to track this down through white sands, holloman air force base, and a few others. i would like to go along with the hallucination idea if it weren t for the marks and burned patches. the once-skeptical hynek was not the only one convinced of the authenticity of the socorro, new mexico, sighting by zamora. the case remains one of the most solid in project blue book files and in the annals of ufo research. m delving deeper randle, kevin d. conspiracy of silence. new york: avon books, 1997. a history of ufo cr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

y years later, on march 14, 1938, hitler arrived in vienna to oversee the annexation of austria. he also observed the transfer of the hapsburg crown jewel collection, which included the holy lance, from vienna to nuremberg, the nazis f favorite city. with the spear of destiny now safely ensconced in germany, hitler declared that the war could begin in earnest. the lance would be well protected in the hall of st. katherine fs church, where it had once rested for nearly 400 years. however, later in the war when allied bombers damaged a portion of st. katherine fs, the many treasures looted by the nazis and stored there were taken to another hiding place. in the chaos and confusion, the holy lance was inadvertently left behind. the spear of destiny fell into the hands of u.s. soldiers on apri

THE GOLDEN ESSENCE

ct: the sum of all mysteries i have described the housle in my other essays as the basic rite of the old faith. such a statement is quite correct, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfir

very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwise seduced/taken down into the underworld by a darker brother of her father (who can esoterically be seen as the darker face of her father, the king of the underworld

who naturally embody the dame/daughter, and therefore the source of all, and fate, are seen as being naturally more in touch with the deeper mysteries of the craft and the things that symbolize them, such as the act of spinning, the earth, and the moon. only females pass mitochondrial dna to their children; mothers therefore have a special and unique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine myste

THE KEY TO THE MYSTERIES

d several of these anecdotes into his stories> from that moment the englishman was obsessed by this stranger, whom he alone could see, and whom he always met when he was alone, and had dined well. precipices attract; drunkenness calls to drunkenness; madness has invincible charms for madness. when a man 119 succumbs to sleep, he holds in horror everything which might wake him. it is the same with the hallucinated, with statical somnambulists, maniacs, epileptics, and all those who abandon themselves to the delirium of a passion. they have heard the fatal music, they have entered into the dance of death; and they feel themselves dragged away into the whirl of vertigo. you speak to them, they no more hear you; you warn them, they no longer understand you, but your voice annoys them; they are

the mirror of the imagination, and thus occasion habitual hallucinations to the static type of visionary. the plastic medium, made in the image and likeness of our 127 body, of which it figures every organ in light, has a sight, touch, hearing, smell and taste which are proper to itself; it may, when it is over-excited, communicate them by vibrations to the nervous apparatus in such a manner that the hallucination is complete. the imagination seems then to triumph over nature itself, and produces truly strange phenomena. the material body, deluged with fluid, seems to participate in the fluidic qualities, it escapes from the operation of the laws of gravity, becomes momentarily invulnerable, and even invisible, in a circle of persons suffering from collective hallucination. the convulsiona

in this respect. immediately heads 231 grow hot, and imaginations wild; they believe in a miracle more startling than was of old the passage of the red sea. the jews form in a close column, and run towards the sea; the rear ranks push the front ranks frantically: they think they see the pretended mosses walk upon the water. a shocking disaster resulted: almost all that multitude was drowned, and the hallucination was only extinguished with the life of the greater number of those unhappy visionaries. human thought creates what it imagines; the phantoms of superstition project their deformities on the astral light, and live upon the same terrors which give them birth. that black giant which reaches its wings from east to west to hide the light from the world, that monster who devours souls

us, say the disciples of 262 werther, and therefore we wish to die! poor children, it is not death that you need, it is life. since you have been in the world you have died every day; is it from the cruel pleasure of annihilation that you would demand a remedy for the annihilation of your pleasure? no, life has never deceived you, you have not yet lived. what you have been taking for life is but the hallucinations and the dreams of the first slumber of death! all great criminals have hallucinated themselves on purpose; and those who hallucinate themselves on purpose may be fatally led to become great criminals. our personal light specialized, brought forth, determined by our own overmastering affection, is the germ of our paradise or of our hell. each one of us (in a sense) conceives, bea

THE MAGICIAN S KABBALAH

mic systems, all of which reflect more the qualities of netzach, where the divisions of hod have not yet taken place, and more of a "wholeness" exists. this progression has also occurred in medicine with the advent of "holistic therapies. the tree suggests that the future will bring even more integration of arts and sciences as we approach the tiphareth of this development. chapter twelve; yesod, the hall of mirrors yesod means "foundation, and also "base, ground, principle or compilation. it is the base of the third and final triad of the tree, and connects tiphareth to malkuth on the middle pillar. it is also connected directly to hod and netzach. the letters of yesod, yod-samekh-vau-daleth, total 80 by gematria, which is the value of peh, meaning "mouth. it is also the value of ks, mean

THE MOTHMAN PROPHECIES

tiny, prisonlike window. he mumbled something about some movie film and then in a very low voice he added "i'll nave to call you back.-there's somebody here in my office that i've got to stop" after he hung up we resumed our argument. he had clearly gone through this many times before. it was all an act. his moods changed abruptly from rage to politeness to chumminess. finally he escorted me down the hall to a library and dumped me. jacks told me several times that the air force did not have any kind of a ufo photo file. a year later, however, a science writer named lloyd malian was given over one hundred pictures from that nonexistent file. jacks also informed me that no ufo reports were stored in the pentagon. they were all at wright-patterson air force base in ohio. i didn't visit wrigh

e subject said that he had been 'pushed sideways in time' yesterday was at one side, instead of behind, and tomorrow was off the port bow" in short, a light flickering at exactly the right frequency can place the witness in a hypnoticlike trance. he views this as paralysis since he loses control of his limbs for the duration of the trance even though a part of his mind remains conscious. he views the hallucinations of the trance as a continuation of the reality he was experiencing a moment before. like a normal subject of hypnosis, he loses his sense of time. time can be compressed or expanded, as in a dream. events which seem to span several hours are actually hallucinated in seconds or minutes, or the reverse can occur. when he comes out of his trance and looks at his watch he finds that

lic statements declaring that the next war would be fought against "evil beings from outer space" a fabled "think tank" the rand corporation, was assigned to feed ufo data into a computer and fight an imaginary war with those evil beings. since we wouldn't know where they were from, what their technology was, or how to attack their bases, the computer advised us to surrender. contactees adrift in the hallucinatory worlds were convinced the space people were walking among us unnoticed. los angeles alone had a space population of ten thousand. actually this was just a tiresome repetition of the earlier beliefs that devils and angels were everywhere in human guise. early in the age of the flying saucers (1947-69, air force and cia agents undoubtedly came across mib cases similar to the ones o

se was disturbed. she mentioned that her feet were sore and her legs ached as if she had done a lot of walking. all she could remember was visiting a large structure made of red glass. jane, too, remembered a red-glass building filled with strange beings in white coats, like doctors, who were examining lines of earth people, all of whom moved like robots apparently in a drugged state. beneath all the hallucinatory nonsense i could now perceive the roots of many of the ufological legends. a surprising number of contactees were orphans and through them the whole "hybrid" concept was launched. they were told that their parentage was a cross between terrestrial and extraterrestrial, that slowly more and more earthly women were being impregnated by spacemen and eventually the whole planet would

THE NECRONOMICON SIMON VERSION

ered the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming a

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

h the needs and wants of the living, on the solid foundation of the truest possible morality, based on nature, and manifested to us through our divine powers of reason. and much of this new morality do we find in the love-gospel of aleister crowley. first turning to the love incarnate in motherhood, we find a touching case in the picture of cora in gthe mother fs tragedy. h cora vavasour, late of the halls, yet as true and noble a woman as ever lived, a type of woman that, thank heaven, is not so uncommon among those whom the prudes call fallen classes. cora was scarcely, however, one of these; living in luxury she tried to bury the recurring past, gold hours of horror, h and she trusted that ggod hath made smooth the road beneath the hearse h of her gforgetful age. h let me not shrink! tr

even sinks deeper in the mire of lust than ratoum. it is a curious case of love baulked turning to the foulest lust. he is passionately in love with her, lustfully in love; all the exuberance of his youth runs fire in his veins; he sees in the object of his adoration. as percy saw in angela. the only waters that would quench his flaming desire. he knows not cora to be his mother; cora vavasour of the halls, and himself her bastard son. my wife! o cora, i have loved you so! my heart is like a fountain of the sea. i burn, i tremble; in my veins there swims a torrid ecstasy of madness. ah! ah, god! i kiss you, kiss you! o you faint! sweetheart, my passion overwhelms your soul! your virginal sweet spirit cannot reach my fury c *the mother fs tragedy, vol. i, p. 159. thus in the intoxication of

s might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind fs magnificence assumed in the soul fs splendour! here is peace; here earnest of assured release. here is the formless all pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will, closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abiding bliss, life flees down corridors of ce

THE BOOK OF GATES

refatory remarks, and a full index to the whole work, will be found in the third volume. next: contents sacred texts egypt ehh index index previous next p. 1 the short form of the book of am-tuat the summary of the book of what is in the underworld. the beginning of the horn of amentet [which is] the uttermost point of the deepest darkness. the first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to the gods who are in [his] following, and he beginneth to send forth words to and to work out the plans of the divine beings of the tuat in respect of this field. whos

ed by an assembly of egyptian gods and goddesses. proceeding farther, we entered a large hall, 27 ft. 9 in. by 26 ft. 10 in. in this hall are two rows of square pillars, three on each side of the entrance, forming a line with the corridors. at each side of this hall is a small chamber; that on the right is 10 ft. 5 in. by 8 ft. 8 in, that on the left 10 ft. 5 in. by 8 ft. 9 in. this hall i termed the hall of pillars; the little room on the right, isis' room, as in it a large cow is painted, of which i shall give a description hereafter; that on the left, the room of mysteries, from the mysterious figures it exhibits. at the end of this hall we entered a large saloon, with an arched roof or ceiling, which is separated from the hall of pillars only by a step so that the two may be reckoned o

; on the left we entered a chamber with two square pillars, 25 ft. 8 in. by 22 ft. 10 in. this i called the sideboard room, as it has a projection of 3 ft. in form of a sideboard all round, which was perhaps intended to contain the articles necessary for the funeral ceremony. the pillars are 3 ft. 4 in. square, and the whole beautifully painted as the rest. at the same end of the room, and facing the hall of pillars, we entered by a large door into another chamber with four pillars, one of which is fallen down. this chamber is 43 ft. 4 in. by 17 ft. 6 in; the pillars 3 ft. 7 in. square. it is covered with white plaster, where the rock did not cut smoothly, but there is no painting on it. i named it the bull's, or apis' room, as we found the carcass of a bull in it, embalmed with asphaltum;

de of the boat of ra are: 1. the god tem, who is depicted in the form of an aged man, leaning heavily on a stick which he grasps in his right hand. 2. four male beings who are lying prostrate on their backs. 3. twenty male beings, with their backs bowed, and their arms tied together at their elbows behind their backs. the our beings are described as "the inert" and the twenty as "the apostates of the hall of ra, who have blasphemed ra upon earth, who have invoked evils upon him that is in the egg, who have thrust aside the right, and have spoken words against khuti" click to view the inert apostates and blasphemers of ra. the text referring to the inert and the apostates reads- p. 97 "tem worketh on behalf of ra, glorifying the god, p. 98 and singing praises to his soul, and distributing e

to the gods of the north reads "ra saith unto them-'let your heads be to you, o ye gods! receive ye your crowns of the north, and pull ye tightly at the hinder end of the boat of him that cometh into being from me. behold now horus of the handsome face" the passage which refers to the serpent shemti reads "he who is in this picture strideth through the secret place, and he withdraweth to qa-temt, the hall (or, court) of ament. those who are in it are the heads which have been devoured, and they breathe the odour of shemti, of which apu is the warder" the passage which refers to the serpent bata reads "he who is in this picture maketh his rising up for sar, and he keepeth count of the souls which are doomed in the tuat. he strideth through the secret place, and he withdraweth to tesert-baiu

all (or, court) of ament. those who are in it are the heads which have been devoured, and they breathe the odour of shemti, of which apu is the warder" the passage which refers to the serpent bata reads "he who is in this picture maketh his rising up for sar, and he keepeth count of the souls which are doomed in the tuat. he strideth through the secret place, and he withdraweth to tesert-baiu, to the hall (or, court) of ament; then tepi entereth into bata. those who are in it are they whose heads have been devoured. they breathe the odour of bata, of which abeth is the guardian" the passage which refers to the two gods with nets reads "these are the gods who make use of words of power for horus-ra in ament [they have power] p. 253 over the net, and they make use of words of power on those

this hawk is the symbol of "horus of the tuat" the text which refers to this section of the scene reads- p. 255 click to view the souls of ament, and the followers of thoth who tow khepri. p. 256 click to view the followers of horus and the followers of ra who tow khepri "those who are in this scene have the rope in their hands, and it is fastened to the leg[s] of khepri, who moveth backwards to the hall of their horizon. they draw this rope with the god into their horizon, and they tow him along in the sky (nut. they live upon the, things of the south, and their sustenance is from the things of the north [and they exist] on that which p. 257 cometh forth from the mouth of ra. the voice of this serpent khepri goeth round about and travelleth into the secret place after ra hath entered int

THE HOLY BIBLE KING JAMES VERSION

ce of peace offerings unto the lord, ye shall offer it at your own will. 19:6 it shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. 19:7 and if it be eaten at all on the third day, it [is] abominable; it shall not be accepted. 19:8 therefore [every one] that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the lord: and that soul shall be cut off from among his people. 19:9 and when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. 19:10 and thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: i [am]

of the congregation. 18:7 therefore thou and thy sons with thee shall keep your priest s office for every thing of the altar, and within the vail; and ye shall serve: i have given your priest s office [unto you as] a service of gift: and the stranger that cometh nigh shall be put to death. 18:8 and the lord spake unto aaron, behold, i also have given thee the charge of mine heave offerings of all the hallowed things of the children of israel; unto thee have i given them by reason of the anointing, and to thy sons, by an ordinance for ever. 18:9 this shall be thine of the most holy things [reserved] from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me [shall be] most h

u, as though [it were] the corn of the threshingfloor, and as the fulness of the winepress. 18:28 thus ye also shall offer an heave offering unto the lord of all your tithes, which ye receive of the children of israel; and ye shall give thereof the lord s heave offering to aaron the priest. 18:29 out of all your gifts ye shall offer every heave offering of the lord, of all the best thereof [even] the hallowed part thereof out of it. 18:30 therefore thou shalt say unto them, when ye have heaved the best thereof from it, then it shall be counted unto the levites as the increase of the threshingfloor, and as the increase of the winepress. 18:31 and ye shall eat it in every place, ye and your households: for it [is] your reward for your service in the tabernacle of the congregation. 18:32 and

hine house, thou, and the levite, and the stranger that [is] among you. 26:12 when thou hast made an end of tithing all the tithes of thine increase the third year [which is] the year of tithing, and hast given [it] unto the levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled; 26:13 then thou shalt say before the lord thy god, i have brought away the hallowed things out of [mine] house, and also have given them unto the levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: i have not transgressed thy commandments, neither have i forgotten [them] 26:14 i have not eaten thereof in my mourning, neither have i taken away [ought] thereof for [any] unclean [use] nor gi

not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully. 12:16 the trespass money and sin money was not brought into the house of the lord: it was the priests. 12:17 then hazael king of syria went up, and fought page 223 2 kings against gath, and took it: and hazael set his face to go up to jerusalem. 12:18 and jehoash king of judah took all the hallowed things that jehoshaphat, and jehoram, and ahaziah, his fathers, kings of judah, had dedicated, and his own hallowed things, and all the gold [that was] found in the treasures of the house of the lord, and in the king s house, and sent [it] to hazael king of syria: and he went away from jerusalem. 12:19 and the rest of the acts of joash, and all that he did [are] they not written in th

do [unto him] whom ye call the king of the jews? 15:13 and they cried out again, crucify him. 15:14 then pilate said unto them, why, what evil hath he done? and they cried out the more exceedingly, crucify him. 15:15 and [so] pilate, willing to content the people, released barabbas unto them, and delivered jesus, when he had scourged [him] to be crucified. 15:16 and the soldiers led him away into the hall, called praetorium; and they call together the whole band. 15:17 and they clothed him with purple, and platted a crown of thorns, and put it about his [head] 15:18 and began to salute him, hail, king of the jews! 15:19 and they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him. 15:20 and when they had mocked him, they took off the purple fro

elders, which were come to him, be ye come out, as against a thief, with swords and staves? 22:53 when i was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. 22:54 then took they him, and led [him] and brought him into the high priest s house. and peter followed afar off. 22:55 and when they had kindled a fire in the midst of the hall, and were set down together, peter sat down among them. 22:56 but a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, this man was also with him. 22:57 and he denied him, saying, woman, i know him not. 22:58 and after a little while another saw him, and said, thou art also of them. and peter said, man, i am not. 22:59 and about the space of one hour a

eter stood and warmed himself. they said therefore unto him, art not thou also [one] of his disciples? he denied [it] and said, i am not. page 623 john 18:26 one of the servants of the high priest, being [his] kinsman whose ear peter cut off, saith, did not i see thee in the garden with him? 18:27 peter then denied again: and immediately the cock crew. 18:28 then led they jesus from caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 18:29 pilate then went out unto them, and said, what accusation bring ye against this man? 18:30 they answered and said unto him, if he were not a malefactor, we would not have delivered him up unto thee. 18:31 then said pilate unto them, t

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the scottish district of lothian, which was very fatal to the cattle, to counteract which some of the clergy bestiales, habitu claustrales, non animo taught the peasantry to make a fire by the rubbing together of wood (this was the needfire, and to raise up the image of priapus, as a means of saving their cattle. when a lay member of the cistercian order at fenton had done this before the door of the hall, and had sprinkled the cattle with a dog s testicles dipped in holy water, and complaint had been made of this crime of idolatry against the lord of the manor, the latter pleaded in his defence that all this was done without his knowledge and in his absence, but added, while until the present month of june other people s cattle fell ill and died, mine were always sound, but now every day

TYSON DONALD NEW MILLENNIUM MAGIC

its hue-now chased with gold, now stained with blood and streaming wet!6 here the pagan notion of the cross of trial is blended with the christian emphasis on the cross of glory, and this is very much the understanding of this ancient symbol that has come down to the modern west. the cross was often linked with the circle in ancient times. this form of glyph occurs in prehistoric carvings such as the hallristningar) and is a letter of the phoenician and older greek alphabets (q. the best known circle-cross is the cross of the celts: the celtic cross is not merely an architectural device for surmounting the structural weakness of stone, but a complex philosophical statement. the circle divides the inner from the outer and f es a limit to the limitless. it represents the world of change and

TYSON DONALD SOUL FLIGHT

on. the inhabitants are a hardy northern folk who herd cattle and hunt wild beasts with spears. within the depths of the forest is found a timber hall composed in part of still-living trees. a great tree rises at each of its corners. its walls are rough logs with their bark still clinging to them, its roof thick shingles of enormous size split from the trunks of forest giants. the double doors of the hall always stands open, and sounds of a feast come from the interior, beckoning the traveler. the 248 soul flight god is an old warrior chieftain with gray hair and a white beard, who sits at the head of a long wooden table, dressed in battle-worn armor, drinking from a horn set with silver. one of his eyes is covered by a leather eyepatch. on either side, young warriors eat and drink, amply

WAITE ASPECTS OF MASONIC SYMBOLISM

, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authority, it is at

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

th dynasty, a fact which proves that the dialogue here given is an invention of a much later date than the original legend of osiris [fn#311] in egyptian, ta-urt, the hippopotamus goddess [fn#312] according to the legend given in the fourth sallier papyrus, the fight between horus and set began on the 26th day of the month of thoth, and lasted three days and three nights. it was fought in or near the hall of the lords of kher-aha, i.e, near heliopolis, and in the presence of isis, who seems to have tried to spare both her brother set and her son horus. for some reason horus became enraged with his mother, and attacking her like a "leopard of the south" he cut off the head of isis. thereupon thoth came forward, and using words of power, created a substitute in the form of a cow's head, and

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

lows: purification illumination perfection it so happens that curious people who enter into our gnostic studies want immediate illumination, astral projections, clairvoyance, practical magic, etc, and when they do not achieve this, they immediately leave. no one can achieve illumination without having been previously purified. only those that have achieved purification and sanctity can enter into the hall of illumination. there are also many students that enter into our studies purely out of curiosity. they want to be wise immediately. paul of tarsus stated "we speak wisdom among them that are perfect (corinthians i, 26. therefore, only those who achieve the third step are perfect. only among them can divine wisdom be spoken of. in the ancient egypt of the pharaohs, among the occult masons

WHO ARE THE DRACONIANS

ange light on it. when this is touched, they simply "disappear. i have quickly moved into the spots where the reptoids were, instantly after they disappear. there was no temperature anomaly in the zone. i had expected it to be "cooler" in the area(if they were draining energy to manifest, like happens in various kinds of apparitions. they did change density at times. they made heavy footsteps, in the hallway, on the wood floor. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (24 of 68 [8/25/2000 17:19:58] and could walk through the walls. they "glow" an electrical blue/greenish color, like some kind of aura. the head is similar to the reptilian humanoids on the tv program "babylon 5. the head was more cone shaped, like the "yeti" kind of have

WICCA EIGHT SABBATS OF WITCHCRAFT

ion and implantation of key figures within the agency. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (68 of 68 [8/25/2000 17:20:co halloween. sly does it. tiptoe catspaw. slide and creep. but why? what for? how? who? when! where did it all begin 'you don't know, do you' asks carapace clavicle moundshroud climbing out under the pile of leaves under the halloween tree 'you don't really know--ray bradbury from 'the halloween tree* samhain. all hallows. all hallow's eve. hallow e'en. halloween. the most magical night of the year. exactly opposite eight sabbats of witchcraft get any book for free on: www.abika.com 3 beltane on the wheel of the year, halloween is beltane's dark twin. a night of glowing jack-o-lanterns, bobbing for apples, tricks

WICCA WITCHCRAFT TODAY

the mysteries was discovered. this lies in the street of tombs, pompeii, outside the stabian gate, and is divided into two separate parts by a corridor. the northeast-part is like an ordinary pompeian house; the northwest part is arranged peculiarly. the central portion is formed by a large hail decorated with frescoes and is reached from the corridor by passing through two small rooms, entering the hall through a small side door; the way out from the hall is by a large door opening on to a terrace. this large hall was originally a triclinium (dining room, and the two little rooms were originally cubiculi (bedrooms; they have all suffered alterations to adapt them for a purpose other than that for which they were intended. the paintings contain the answer, for they extend all round the wa

l through a small side door; the way out from the hall is by a large door opening on to a terrace. this large hall was originally a triclinium (dining room, and the two little rooms were originally cubiculi (bedrooms; they have all suffered alterations to adapt them for a purpose other than that for which they were intended. the paintings contain the answer, for they extend all round the walls of the hall regardless of angles and apertures. they contain twenty-nine figures, almost life-size, dressed in the style and costume of the greeks and resembling the attic paintings of the second half of the fifth century b.c 'it is evident that we have a single act divided into several episodes depicting the story of one draped female figure who reappears in all the episodes. the story is a series o

life. the spirit of dionysus has descended upon her. man has become god, and dionysus is present unseen at the miracle. we behold him in the space between the fifth and sixth scenes, half reclining in the lap of kore, one foot unshod according to the rite, contemplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic basilica, the great hall, was the hall of initiation or stibade and was entered through the small doorway after preparatory sacrifices had been performed in the little rooms adjoining, as proved by fragments of sacrifices found there. after entering the stibadium and receiving initiation the neophytes went out through the large door on to the terrace, where one may suppose a banquet took place in festive celebration of the eve

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

northern england to persuade him to accept christianity. he hesitated and decided to summon his advisers. at the meeting one of them stood up and said: your majesty, when you sit at table with your lords and vassals, in the winter when the fire burns warm and bright on the hearth and the storm is snowing outside, bringing the snow and the rain, it happens of a sudden that a little bird flies into the hall. it comes in at one door and flies out through the other. for the few moments that it is inside the hall, it does not feel the cold, but as soon as it leaves your sight, it returns to the dark of winter. it seems tome that the life of man is much the same. we do not know what went before and we do not know what follows. if the new doctrine can speak to us surely of these things, it is wel

Return to Occult Library Index



Related Matches
abode adept age air altar ancient anubis aspirant astral balance birth black blood blue brother ceremony chamber children christ church circle consciousness consecrate cross darkness dead death degree deity disciple discipleship divine dwarf earth east egypt egyptian elements energy esoteric evil eye father feather fire five force forces form forms gate gates god gods goddess gold golden green guardian heart heaven hell hierarchy hiereus hierophant hiero holy horus human humanity initiate initiates initiation isis judgment key king kingdom knowledge lamp living lodge lord lucis maat magic magical magus manifest manifestation material matter mental mind modern moon mother mysteries mystery mystic mystical natural nature negative neophyte neophytes north occult odin order osiris people physical pillar pillars plane power powers priest ra re reality red ritual rose royal sacred school secret serpent set seven sigil sky solar sons soul souls south spirit spirits spiritual stars state states stone sun sword symbol symbols symbolic symbolism teaching temple thoth three throne tomb tree truth tuat underworld universe veil veiled virgin wand war water waters west white window wisdom world worlds


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn