Michael Wynn's Occult Reference Library
THE HOLY

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BOOK OF BARUCH

your way, o my children, go your way: for i am left desolate. 20 i have put off the clothing of peace, and put upon me the sackcloth of my prayer: i will cry unto the everlasting in my days. 21 be of good cheer, o my children, cry unto the lord, and he will deliver you from the power and hand of the enemies. 22 for my hope is in the everlasting, that he will save you; and joy is come unto me from the holy one, because of the mercy which shall soon come unto you from the everlasting our saviour. 23 for i sent you out with mourning and weeping: but god will give you to me again with joy and gladness for ever. 24 like as now the neighbours of sion have seen your captivity: so shall they see shortly your salvation from our god which shall come upon you with great glory, and brightness of the e

eat multitude, and her pride shall be turned into mourning. 35 for fire shall come upon her from the everlasting, long to endure; and she shall be inhabited of devils for a great time. 36 o jerusalem, look about thee toward the east, and behold the joy that cometh unto thee from god. 37 lo, thy sons come, whom thou sentest away, they come gathered together from the east to the west by the word of the holy one, rejoicing in the glory of god. chapter 5 cut off, o jerusalem, the garment of mourning and affliction, and put on the comeliness of the glory that cometh from god for ever. 2 cast about thee a double garment of the righteousness which cometh from god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4

h from god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4 for thy name shall be called of god for ever the peace of righteousness, and the glory of god's worship. 5 arise, o jerusalem, and stand on high, and look about toward the east, and behold thy children gathered from the west unto the east by the word of the holy one, rejoicing in the remembrance of god. 6 for they departed from thee on foot, and were led away of their enemies: but god bringeth them unto thee exalted with glory, as children of the kingdom. 7 for god hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god

0 0

ed to create the world, all the letters appeared before his presence in their reverse order. the first ascended and said:'lord of the universe! let it please thee to create the world by me, as i am the final letter of the word emeth (truth) which is graven on thy signet ring. thou thyself art called emeth, and therfore it will become thee, the great king, to begin and create the world by me. said the holy one:'thou, oh, tav, are indeed worthy, but i cannot create the world by thee; for thou art destined to be not only the characteristic emblem borne by faithful students of the law, from beginning to end, but also the associate of maveth (death) of which thou art the final letter. therefore the creation of the world cannot and must not be through thee."after tav had disappeared, shin ascend

l students of the law, from beginning to end, but also the associate of maveth (death) of which thou art the final letter. therefore the creation of the world cannot and must not be through thee."after tav had disappeared, shin ascended and said:'i pray thee lord of the universe, as bearing thy great name shaddai (almighty) to create the world by me, by thy holy name that becometh thee only. said the holy one:'thou art truly, o shin, worthy, pure and true; but letters that go from lying falsehood will associate themselves with thee. qoph and resh with thee will make up sheqer (a lie) falsehood, in order that it may be received and credited, come first with the appearance of truth which thou representest, and for this reason i will not create the world by thee. so shin departed and qoph and

se words, dared not present themselves before the divine presence. moving on with the story, the pleading of the hebrew letters continued until it finally ended with the letters aleph and beth."then came beth and said:'create the world by me, because i am the initial letter of beracha (blessing) and through me all will bless thee, both in the world above as in the world below.'truly, o beth, said the holy one,'i will surely create the world by thee only."hearing these words, aleph remained in its place and went not into the divine presence, who therefore exclaimed 'aleph aleph! why comest thou not before me as all 58 the other letters? then replied aleph:'lord and sovereign of the universe, it is because i have observed that beth being accepted, all of the others have returned as they went

because i have observed that beth being accepted, all of the others have returned as they went, without success. why therefore, should i come before thee, since thou hast already given beth the great and precious gift all of us craved and desired. moreover, it becometh not the monarch of the universe to withdraw and take back his presents from one subject and give them to another. to these words the holy one responded:'aleph, aleph! thou shalt be the first of all letters and my unity shall be symbolized only by thee. in all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."therefore did the holy one make the letters of the celestial alphabet capitals, and those of the earthly, small each cor

hese three united form earth, the final manifestation into physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represents the element of fire, symbolizing the three fold flames of divinity, the holy spirit. in hebrew, the word for holy spirit is ruach elohim (pronounced roo-ach eh-low-heem) these two letters with the third, aleph, form the "three mother letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elements of fire, water, a

1 10 INITIATION CEREMONY

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

holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte

his sword and says: hiereus: thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte (done) kerux: instructs neophyte to advance to a position between the pillars. hiereus: returns to his place. heg: comes forward, stands east of pillars, facing neophyte, and bars the way into the temple with sceptre, saying: heg: thou canst not enter the holy place, unless thou canst give the sign and grip of a zelator (done) kerux: resumes his seat after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an i

rs, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of

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

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

tue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only anger and hate, but en

t has to be approached on bare elbows and knees; legrand fabl. 1, 343. 3 34 worship. verb duga with the sense propitium esse: bi(5 ec ottari oil gos dvga (i ot. pray all &c, snbm. 120. bisja j?a disir duga, seem. 195. duga means to help, conf. gramm. 4, 687. there is beauty in the on. prayer: bisjom herjafosr i hugom sitja (rogemus deum in animis sedere nostris, ssem. 113, just as christians pray the holy ghost to descend: in herzen unsen sdzi, 0. iv. 5, 30 (see suppl. christians at prayer or confession looked toward the uast, and lifted up their arms (bingham lib. xi. cap. 7, ed. hal. 3, 273; and so we read in the kristinbalkr of the- old gulathing law' ver skulum mta austr, oc bisja til ens helga krists ars ok frisar' we must bow east, and pray the holy christ for plenty and peace (conf

theiz is elsewhere simply a vow, votum, solemn promise, inthcizan vovere; hence also the as. onsecgan has determinative substantives added to it. in the same sense hmdan (offerre) seems to have been in use very early, as. lac icbcodan, ciedm. 173, 9. on. hodn (oblatio. from this biudan i derive muds (mensa, on. hioffr (discus, as. leod (mensa, lanx, ohg. plot, from its having originally signified the holy table of offerings, the altar. the goth, fidlafalijan (with dat. of pers) prop, to please, give satisfaction, is used for xarpeveiv, lu. 4, 8 (see suppl. in mk. 1, 44. lu. 5, 14 athairan adferre, trpoa^ipeiv, is used of sacrifice; and in as. the subst. bring by itself means oblatio; so wolfram in parz. 45, 1 says: si hrahtcn opfer vil ir goten, and tundgr. ii. 25: ein lam zopphere hrdhtc

e animals were suitable, whose flesh could be eaten by men. it would have been unbecoming to offer food to the god, which the sacrificer liimself would have disdained. at the same time these sacrifices appear to be also banquets; an appointed portion of the slaughtered beast is placed before the god, the rest is cut up, distributed and consumed in the assembly. the people thus became partakers in the holy offering, and the god is regarded as feasting with them at their meal (see suppl. at great sacrifices the kings were expected to taste each kind of food, and down to late times the house-spirits and dwarfs had their portion set aside for them by the superstitious people. quadraginta rustici a langobardis capti carnes immolatitias comedere compellebantur, greg. m. dial, 3, 27; which means

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 certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for xov. is expressly twtmones. the co

3 8 INITIATION CEREMONY

e. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she

. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is re

it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addition of the sign aries thereto; and it further alludes to the 3 pr

4 7 INITIATION CEREMONY

ough it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the

mall cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin s

falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go to east. hiero: before you is shown the manner of writing the holy name in each of the four worlds at length, by giving the spelling of each letter. you will note that the spelling of the letter yod alone alters not. it is a symbol of the unchangeableness of the first cause. the total of the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in b

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

jesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you canno

high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* ret

confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed recovery in cases of debilitating or chronic conditions. sage eases mental exhaustion and increases the abilit

rner in the centre of your altar or on any flat surface, together with your three chosen oils (or you can work with a single fragrance if you prefer* to the south of it, set your money pot with the lid open and your coins* place your symbols of abundance on the tray to the north of the dish* arrange your gold, blue or beeswax candles in a triangle (this sacred shape represents the triple goddess, the holy trinity and the egyptian isis, osiris and horus. the candle at the apex of the triangle should be in the north, with the other two forming the base to the south, so that the triangle creates a protective enclosure. if you have room, set your candles in holders on the floor or in candlesticks on small tables or chairs at each of the points and have the altar in the centre. this is my prefe

signs it marked the start of a new season. those born under a cardinal sign manifest this quality as a desire to initiate and to take command of people and situations. cauldron of undry: a magical cauldron, one of the original four celtic treasures, that could provide an endless supply of nourishment and had great healing and restorative powers. believed by some scholars to be the inspiration for the holy grail. censer: a container for granular incense that is burned on charcoal. also called a thurible. chalice: a cup or goblet made of glass, crystal, pottery or metal, traditionally silver, used in ceremonies to represent the water element and to hold wine, juice or water. charge: a declaration of the power and benevolence of the goddess (or god) in wicca, similar to the creed in other rel

ABRAMELIN1

ra-melin to place on the title page, and i have adhered to the same in this introduction. as far as can be gathered from the text, the chief place of residence of abraham the jew after his travels was w rzburg, or, as it was called in the middle ages, herbipolis. he appears to have married his cousin, and by her to have had two sons, the elder, named joseph, whom he instructed in the mysteries of the holy qabalah, and lamech, the younger, to whom he bequeaths this system of sacred magic as a legacy, and to whom the whole of the first book is addressed. he speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations descr

by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for you

ered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed

using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour

le there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a week "and the manner of fasting is this: to abstain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits

ABRAMELIN2

, previously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetr

but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray.27 this is the reason that i have not wished to give unto you any special form of prayers and orations, so that ye yourselves may learn from and of yourselves how to pray, and how to invoke the holy name of god, our lord; and for that reason i have not been willing+ the sacred magic 54 that ye should rely upon me in order to pray. ye have the holy and sacred scripture, the which is filled with very beautiful and potent prayers and actions of grace. study then herein, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. and although in the commencement

mestic servant29 who is compelled to serve a master cannot well have these conveniences (for working and performing the operation. take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions. you shall set apart two hours each day after having dined, during the which you shall read with care the holy scripture and other holy books, because they will teach you to be good at praying, and how to fear the lord; and thus day by day shall ye better know your creator. the other exercises which be free and permitted unto you, are hereafter set forth and principally in the eleventh chapter. as for eating, drinking and sleeping, such should be in moderation and never superfluous. it is especial

to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures. ye shall do this same at midday before dining, and also in the evening; so that during these two last moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfume upon the altar. also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of god, in order to intercede for you, and that they shall assist you in all your operations during these two moons. the man who is his own master34 shall leave all business alone, except works of charity towards his neighbour. you shall shun all society except that of your wife and of your servants. ye shall employ the grea

you can also meditate upon the greatness36 of god. but during the two third and last moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. if ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet37 things, and regard it as a pleasure when ye can spare two or three hours to study the holy scripture, because hencefrom ye shall derive incredible profit; and even the less ye are learned, so much the more will ye become wise and clever. it sufficeth that in the performance of your orisons ye shall not give way unto sleep, and that ye shall fail in nowise in this operation through negligence and voluntarily$ the sacred magic 60 the eleventh chapter.38 concerning the selection o

ABRAMELIN3

magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a goo

esis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us in giving us this sacred science by the means and intermediation of his holy angels is so great that none can fitly express it. it is certain that having obtained this sacred wisdom thou mayest dispose of it and communicate it unto

ready when necessary, but in no way tell it anything of what it is to serve for, so that if it be questioned by its parents it can tell them nothing. and if it be a well-behaved child, it is all the better. we may be certain that by this means we can arrive at the possession of the sacred science; for where he who operateth faileth, the innocence of the child supplieth (that which is wanting; and the holy angels are much pleased with its purity. we should not admit women into this operation.10 all the clothes and other things which have been used during the period of the six moons, you should preserve, if you intend to continue in the same house wherein thou hast performed the operation, because they be always good. but if thou dost not intend to use them more, nor yet the oratory, thou sh

t devote thyself unto the cure of thy body. and such a case ought in no way to afflict thee, for the secrets of god are impenetrable, and he performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us. hereinafter will i set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this sacred magic without this key; for reasons which one can in no way disclose. also we

ADDTLS

e. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degr

gree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line. the great cross each tablet containeth a cross

squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the

angles as shown above. the other names of the tablet of union are attributed similarly to c, b, and d. as an example, below are given the names formed from the lesser angle of d in the ctablet: 13 diagram 241 below is a diagram of the great name applied to each corner of the separate tablets: note: the great cross and the sephirotic cross of each sub-angle have been blackened to beter illustrate the holy name applied. 14 insert diagram f: each square of the above diagram represents three squares on the tablets. this attribution is perfectly simple if it be remembered that the letter consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the sephirotic crosses in the lesser angles have, as the student will already have noted

ADEPTUS MINOR INITIATION

tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers

nging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the

nt lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year

uals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c) c.b, a skillful artist, g.c, and p.d, who was to be cancellarius; all being germans except i.a, and now eight

higher members, and of the founder, nor yet whether those of the second order were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c, was buried occurred as follows. after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the tablet was forcibly wrenched away it pulled with it a large stone which thus partially uncovered a secret door. on the top of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning

ALEE J BOOK OF AIWASS

e experience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered

angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform'

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

yoga, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore its subtleties. we ought to be able to make a fairly satisfactory diagram for elementary purposes by taking as the basis of our illustration the solar system as conceived by the astrologers. i do not know whether the average student is aware that in practice the significa

work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and neptune. whateve

nskrit was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object. 14. as dhyana also represents the condition of annihilation of dividuality, it is a little difficult to distinguish between it and samadhi. i wrote in part i, book iv 'these dhyanic conditions

o to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new powers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethyr in its turn. t

ALEISTER CROWLEY ACROSS THE GULF

the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing

y father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exp

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

priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temp

e of this. but in the streets people gathered apples of gold that dropped from invisible boughs, and invisible porters poured out wine for all, strange wine that healed disease and old age, wine that, poured between the teeth of the dead (so long as the embalmer had not begun his work, brought them back from the dark kingdom to perfect health and youth. as for me, i lay as one dead in the arms of the holy veiled one- veiled no more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew not weaker but stronger. though my ribs cracked, i held firm. presently indeed i stirred; it seemed as if her strength had come to me. thus i forced back her head and thrust myself upon and into her even as a comet

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himse

sisie amarda ya dingir ud kalama siniku dingir ninab guyu nexrraniku ga ya shu shagmuku tu! and they bread burned in the bronze brazier of calling: and the salt scattered about the room, sixty times. and a circle shall be drawn on the ground, in the midst whereof you shall stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only b

ALEISTER CROWLEY BOOK OF LIES

te. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the

are parts of the machine; silent, unless in dis-ease. but mind, never at ease, creaketh "i. this i persisteth not, posteth not through generations, changeth momently, finally is dead. therefore is man only himself when lost to himself in the charioting. book of lies get any book for free on: www.abika.com 25 [26] commentary( eta) cheth is the chariot in the tarot. the charioteer is the bearer of the holy grail. all this should be studied in liber 418, the 12th aethyr. the chapter is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipoten

reason. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the re

ted as a noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for free on: www.abika.com 55 [57] 24 kappa-epsilon-phi-alpha-lambda-eta kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: the

ta kappa-digamma the elephant and the tortoise the absolute and the conditioned together make the one absolute. the second, who is the fourth, the demiurge, whom all nations of men call the first, is a lie grafted upon a lie, a lie multiplied by a lie. fourfold is he, the elephant upon whom the universe is poised: but the carapace of the tortoise supports and covers all. this tortoise is sixfold, the holy hexagram.(15) these six and four are ten, 10, the one manifested that returns into the naught unmanifest. the all-mighty, the all-ruler, the all-knower, the all-father, adored by all men and by me abhorred, be thou accursed, be thou abolished, be thou annihilated, amen! book of lies get any book for free on: www.abika.com 60 [62] commentary( kappa-digamma) the title of the chapter refers

ALEISTER CROWLEY BOOK OF THE LAW

spiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell s own worm. ii,64: oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings! ii,65: i am the master: thou art the holy chosen one. ii,66: write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whoso seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thine heart& rejoice! we are one; we are none. ii,67: hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! ii

ALEISTER CROWLEY CONCERNING DEATH

aled. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of

ALEISTER CROWLEY LIBER 777

hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assia

ayrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tc

ALEISTER CROWLEY LIBER CHANOKH

[chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly 1 [prefaratory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] 2 the holy table plate i. liber lxxxiv 3 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obta

nd the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to t

over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your crea

re mighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them

number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked agai

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning

e to generalize from too few facts. imagine an inhabitant of mars who wished to philosophise about the earth, and had nothing to go by but the diary of some man at the north pole! but the work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian

a, or 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthu

it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastically a person whom we know not to exist, we are rebuking that mind. yet we should not refrain altogether from philosophising in the light of the holy qabalah. we should accept the magical hierarchy as a more or less convenient classification of the facts of the universe as they are 20 known to us; and as our knowledge and understanding of those facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correl

etragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be

ALEISTER CROWLEY MAGICK WITHOUT TEARS

an only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth

the point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the advaitist theory of the universe. everything fits perfectly. also, when i say "realization" i want you to understand that

am now so violently thrusting at you, this middle work of concentration. love is the law, love under will. fraternally, 666 chapter xvii astral journey, example. how to do it: how to verify your experiences magic without tears get any book for free on: www.abika.com 123 cara soror, do what thou wilt shall be the whole of the law. there is no better way of training the memory than the practice of the holy qabalah. the whole mechanism of memory depends on joining up independent data. you must go on adding a little to little, always joining the simple impressions by referring them to others which are more general; and so on until the whole of your universe is arranged like the brain and the nervous system. this system in fact, becomes the universe. when you have got everything properly corre

ting of them into an organized structure. the term "sati" suggests an identification of being with knowledge- see the soldier and the hunchback! and (equinox i, 1. so far as it applies to the magical memory, it lays stress on some such expedient, very much as is explained in liber thisarb (magick, pp. 415- 422. but is it not a little strange that "the abomination of desolation should be set up in the holy place" as it were? why should the wholebearted search for truth and beauty disclose such hateful and such hideous elements as necessary components of the absolute perfection? never mind the why, for a moment; first let us be sure that it is so. 38 have we any grounds for expecting this to be the case? we certainly have. magic without tears get any book for free on: www.abika.com 189 this

with a straight magic without tears get any book for free on: www.abika.com 235 bat "don't draw to five" do not involve abstract considerations 1 of right and wrong. orthodox hinduism has raped this pure system, and begotten a bastard code which reeks of religion. a political manoeuvre of the brahmin caste. suppose we relax a little, come down to earth, and look at what the far-famed morality of the holy man was, and is, in actual practice. you will find this useful to crush toshophist and antroposophagist1 cockroaches as well as the ordinary christian scolex when they assail you. in the lands of hinduism and (to a less extent) of islam, the sultan, the dewan, the maharajah, the emir, or whatsoever they call "the grand pandjandrum himself, with the little round button on top" it is almost

ALEISTER CROWLEY MEDITATION

smic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another. each magician should work out his own system of symbolism- and he need not confine himself to cosmic measurements. he might, for example, find some relation to express the law of inverse squares. the top of the altar shall be covered with gold, and on this gold should be engraved some such figure as the holy oblation, or the new jerusalem, or, if he have the skill, the microcosm of vitruvius, of which we give illustrations. on the sides of the altar are also sometimes drawn the great tablets 61 diagrams on this page, at top the microcosm of vitruvius from the title page decoration (not frontispiece as is sometimes said) to robert fludd's "utriusque cosmi maioris scilicet et minoris metaphysic

s metaphysica, physica, atque technica historia, based on a renaissance copy of vitruvius' 1st century "de architectura" as interpreted by cesariano in 1521, minus fludd's rope, clouds and winged fawn+hourglass, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low per

e rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this is a scale in inches and below that the caption "the scourge, the dagger, and the chain; enclosing the phial for the holy oil" 64 chapter iv the scourge, the dagger, and the chain the scourge, the dagger, and the chain, represent the three alchemical principles of sulphur, mercury, and salt. these are not the substances which we now call by these names; they represent "principles" whose operations chemists have found it more convenient to explain in other ways. but sulphur represents the energy of things, me

scourge is sulphur: its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. it is applied to the nephesh, the animal soul, the natural desires. 65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used

which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it has 333 links<equinox, no. v "the vision and the voice: xth aethyr> it is now evident why these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspiration of the magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furnitu

ALEISTER CROWLEY SEPHER SEPHIROTH

one; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall

t (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h ty

*m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, v

41 *md) hwhy hy blemish, spot, stain *mwm 647 lights twr)m great dragons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug;

injury *mgp 688 let us make man in our image (gn. 1:26) wnmlcb md) h#(n 690 the candlestick trnm palm trees myrmt a staircase, ladder *mls 691 nose *myp) 693 sulphur tyrpg the salt sea *xlmh my 695 the world of morgash: the moral world (referred to chesed- geburah-tiphareth #grwm mlw( 697 citadels; secured houses, fortified castles twnmr) 700 the mercy seat (ex. 25:17) trpk paroketh: the veil of the holy tkrp pillar; prince; buttocks; noise t# melakim, kings: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 702 sabba

ALEISTER CROWLEY TAO TEH KING

earth. it hath nor motion nor form; it is alone, it changeth not((because it comprehendeth change) it extendeth all ways; it hath no adversary. it is like the all-mother. 2. i know not its name, but i call it the tao. moreover, i exert myself, and call it vastness. 3. vastness, the becoming! becoming, it flieth afar. afar, it draweth near. vast is this tao; heaven also is vast; earth is vast; and the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the s

ALEISTER CROWLEY THE BANNED LECTURE

r, 1420, thus becoming the richest noble in europe. he lived extravagantly until his arrest by the church. he geban alchemical studies under the instruction of gilles de sille, a priest of st. malo. montague summers believes he sacrificed around eight hundred children and quotes the proceedings of ecclesiastical high court in which a dominican priest named jean blouyn took over as the delegate of the holy inquisition for the city and diocese of nantes. needless to say, gilles "confessed, and was put to the stake and charcoaled on october 26th, 1440 leaving his estates and untold riches to mother church, who, wasting no time, added them to her list of material gains. included in this particular catche were gilles personal hand-painted manuscripts which were eagerly welcomed into the mother

ALEISTER CROWLEY THE HEART OF THE MASTER

create fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i gained ingress to the place called the temple of truth (but by some dar-el-ja

ure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instrument is such tha

ALEISTER CROWLEY THE LOST CONTINENT

n. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and give us of the draught miraculous; us do they instruct in magic, and feed us the delicate food. let us call forth them that are within us, that they that are without may enter in

o repair to the high house--every man, woman and child of atlas. what was then done, i know not, and dare not guess; that same day seven volunteers, heroic exiles from the reward of so many centuries of toil, voluntary maroons on the discarded planet, the heirs of atlas, turned their faces from the high house, and severally sought distant mountains, there each to guard his share of the secrets of the holy race, and in due time to discover and train up fit children of other races of the earth so that one day another people might be founded to undertake another such task as that now ended. hardly had the pinnacle of atlas melted into the sea behind them, than the 'catastrophe' occurred. the high house and the column beneath it, with all the inhabitants of atlas, shot from the earth with the

th! seek out the heirs of atlas; let them order you into a phalanx, let them build you into a pyramid, that may pierce that appointed which awaits you, to establish a new dynasty of atlanteans to be the mainstay and mainspring of the earth, the pioneers of their own path to heaven, and to our lord and father, the sun! and he put his hand upon his thigh, and swore it. by the ineffable, tla, and by the holy zro, did he swear it, and entered into the body of the new atla that is alive upon the earth .pa notes: chapter i: p3. there were four (some say five) distinct races, each having several sub-races. but the main characteristics were the same. some alleged the portuguese and the english to be survivals of this or kindred stock. p3. or zra'd. the zr is drawled slowly; then the lips are sudde

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

. they are in a variety of hands, sometimes missing altogether. the accuracy of these interpolations is very high, but not certain. l i b e r a l vel l e g i s sub figura ccxx as delivered by (lxxviii) xciii unto dclxvi with a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philo

mmunicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-wo

t- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the ma

iply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6= 11, abrahadabra, etc. multiplying 50 x 6= shin, and ruach elohim, the holy spirit. i am inclined to believe that there is a further mystery concealed in this verse, possibly those of 418 and 666 again. the new comment see qabalistic appendix. weh note: appendix not yet recovered. k. grant, op. cit, adds several paragraphs here which appear to come from crowley. this is not provided in this text for lack of certainty of the providence. al i,26 "then saith the pro

norance and fear, shame and weakness, so often induce him to do. whatever the act which expresses the soul, that act and no other is right. but, on the other hand, whatever the act may be it is always a sacrament; and, however profaned, it is always efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by

ALEISTER CROWLEY THE OTO GNOSTIC MASS

em. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and eq

ding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee fr

ty uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a

ALEISTER CROWLEY THE QABALAH

m the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (

re, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of

potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more

tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the gr

approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is al

ALEISTER CROWLEY THE SWORD OF SONG

turned its formidable engines against the citadel of the almighty. if i be appealed of blasphemy of irreverence in my treatment of these subjects, i will take refuge in browning s own apology, from the very poem i am attacking: i have done: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my

cots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day 11 lord george sanger* on the unknowable. how the creatures talk. he tells me when i cite the fall 220 but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in. samuel was man; the holy spook did not dictate the pentateuch. 225 with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley, 230 (here comes a white-flag treachery) asked: is there anything you value, will hold to? he laughed, chase me, charlie! but seeing in his mind that i would no be so conver

no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vanish at the touch of truth, a cobweb trio like, in sooth, the sword of song 24 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. that worthy yankee millionaire, and wealthy nephews, young and fair, 745 the pleasing crawfords! lost! lost! lost !78 the holy spirit, friend! beware! ah! ten days yet to pentecost! come that, i promise you but stay! at present tis ascension day! 750 at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing at the term it is just nothing i affirm. 755 the fool (with whom is wisdom, deem the scriptures rightly) in his heart saith (silent, to himself, apart) this

well-known advertisment, hence who s griffiths= safe. the sword of song 30 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against

e; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism a

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he knew now, he knew! and a great loathing mingled with his lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay t

knot? shall we say "there is god? what, in the devil's name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question 119 "any" question is the great question- does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does it matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long as our words really represent th

ot so easy to get rid of. then, from the standpoint of the arahat himself, perhaps this "why did i become an arahat" and "how did i become an arahat" have but a single solution! in any case, we are wasting our time- we are as ridiculous with our arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel tha

e him run amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy- until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce a further glory. 133 it is my misfortune and not my fault that i am bound to deliver this elementary message "man has two sides; one to face the world with, one to show a woman when he loves her" we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if

it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his manifestation is in any way perfect "the augoedes invocation is the whole thing. only it is so difficult; one goes along through all the fifty gates of binah1

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heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth t

e things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis laz

ate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt he

ind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam up

ings "the queen of the dancers" see how i glide- canst thou not hold me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am i to be taken. will a wish or a word charm the hawk from the air? and am i a bird to be caught in a snare? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in h

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mbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath bee

f is but illusion. truth itself is but illusion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into the night of my father, into the silence; for all that ye deem right is left, forward is backward, upward is downward. i am the great god adored of the holy ones. yet am i the accursed one, child of the elements and not their father. o my mother! wilt thou not have pity upon me? wilt thou not shield me? for i am naked, i am manifest, i am profane. o my father! wilt not thou withdraw me? i am extended, i am double, i am profane. woe, woe unto me! these are they that hear not prayer. it is i that have heard all prayer alway, and there is none t

this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light. the true word for light hath seven letters. they are the same as ararita, transmuted. 34 there is a voice in this aethyr, but it cannot be spoken. the only way one can represent it is as a ceaseless thundering of the word amen. it is not a re

in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind

d into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly to the beloved. and now the breeze is blowing about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so

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ted from in october (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements

ash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a cir

joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i

king. for a moment i got a vague glimpse of one's spine (or rather one's sushumna) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. 9.18 to continue. 10.18. not very satisfactory. asana got painful; like a 20 worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the "vajroli mudra.[for this see the shiva sanhita, and other of the holy sanskrit tantras. ed. however, having got rid of her for the moment, one may continue. 10.24- p.y.[prana yama. ed. 14 cycles. some effort required; 10.39. sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed th

h lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord know

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source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images a

aded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of zelator will admit you into the holy place. without, the altar of burnt offering symbolises the qliphoth- or evil demons. between the altar and the entrance to the holy place stood the laver of brass, as a symbol of the waters of creation" illustration on page 264 approximated below. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east water=\air_ t o_ a f stolistes dadouches

5. arrangement of the temple in the 1= 10 ritual (second part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of the visible universe. furthermore the twelve circles represent the twelve foundations of the holy city of the apocalypse, while in the christian symbolism the sun and the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven c

htly beyond the body, upper one thicker. the heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as the reflection and the duplication of that which is spiritual. the sides of the altar, 265 together with the top and underside, consist of ten squares, thus symbolising the ten seph

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

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absent; and our two other companions had also made themselves scarce. these black men seemed to be frenzied with pugnacity, a very unusual disposition. after rapidly taking advice of the skull (the two books failing on the matter, i lay down in my usual place, protecting the lofty thoughts from impure contact, resolved to be pierced through and through rather than to let these black devils brush the holy books. to be pierced through could not do me much harm; and the holes would soon be stopped up by the skilful hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they gathered around me and began singing a strange "m lop e" one of their chiefs passed his hands over my face, and i became at once unconscious. when i awoke i was still covering

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st mystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a high

chemistry" view of the matter) samadhi is therefore with the hindu a result, the result of results indeed. there are higher and lower forms. that called nirvikalpa-samadhi, when the trance results from banishing thought altogether, instead of concentrating on one thought, is the highest kind. but, with the buddhist, samadhi, though the state of mind meant is the same, is not an end, but a means. the holy-man-of-the-east must keep this state of mind unimpaired during his whole life, using it as a weapon to attack the three characteristics (the anthithesis of nibbana) even as one uses one's normal dualistic consciousness to attack that dualism. but i must observe that this idea is so tremendous that i almost doubt its possibility, and tremble as to my own understanding of it. samadhi twelve

itten all the illusions- o miserable slave! all thou hast done is to harmonise and weld all the lies and illusions into one universal lie, one infinite illusion. it is one; there is nothing to oppose to it. thou art ten million-fold more in the grip of maya than ever, thou who callest thyself parabrahma, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can

lt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak; i am rich"'every good friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and liveth and reigneth for ever and ever, that never again, neither to save life, nor to retain honour, wilt thou set foot in the street of the four winds; so long as life shall last "even as he bade me, i rose with lifted hand and swore "as i did so there resounded in the room ten sharp knocks, as of ivory on wood, in a certain peculiar cadence "this was but the first of a very l

e the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here- he bequeathed to me a beautiful garden, the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood

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the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the lou

out the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of

and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram 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 na

y rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from above. h

ole eternal one, be praise and glory for ever; who hast permitted me to enter so far in the sanctuary of thy mysteries. not unto me, but unto thy name be the glory! let the influence of thy divine ones descend upon my head, and teach me the value of self-sacrifice: so that i shrink not in the hour of trial; but that my name may be written upon high, and that my genius may stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating befor

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llies. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to

ses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wi

list. now he is dead, like max nordau_ ed] printed by ballantyne& co, limited, london books of interest to occult students strange houses of sleep. by arthur edward waite. with frontispiece portrait of the author. fcap. 4to, parchment gilt. printed at the ballantyne press. 12s. net. limited edition of 250 copies, signed and numbered. part i. shadows of sacraments; part ii. the hidden sacrament of the holy graal. part iii. the poor brother's mass book: containing a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the

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6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of ge

er half of the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dcl

n. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had at

istinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision ar

henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lo

ALEISTER CROWLEY EQUINOX EQ I 4 2

al 188 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding

to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shal

med. 307 and, acting upon an impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one

ed censer, rusts in the decadence of its scented memories. the three worms dispose themselves and begin to talk. the little worm which is issuing from her mouth begins "i am her mouth, her beautiful mouth, that sweet frail chalice where her soul delighted to dissolve itself and to lie. that mouth of hers, so nervous, so intimately sensible, that it is pleasant to think of it as the fragile rim of the holy and wonderful amphora of her strange exultant being "i am- since i was fed on them- all that litany of kisses which passion flung like a storm of wet rose-leaves on to her mouth- am, am i not- all those dreams and pale blue shimmering fantasies that love drew like mists out of the hearts of all her lovers to expire in the stained fervour of an instant's rapture "i am- forgive it to me- al

must not unite herself to every symbol, but only to the god which every symbol veils. and lake harris is perfectly clear on the point. the "counterpart" is often impersonated, with the deadliest results. but if the aspirant be wise and favoured, he will reject all but the true. and i really fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how these doctrines m

ALEISTER CROWLEY EQUINOX EQ I 4 3

he cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thou

ithout a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. where

is leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell bel

irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit blessed his convert: on the

he contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly, translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor mathers. ne

ALEISTER CROWLEY EQUINOX EQ I 4

the teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 13 beta. by some device, such

dient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free. 14 2 for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator

ber of mystery and musk! come with me, though weary the way, to bring back his life to the rended clay! see! are not these the hands that wove delight, and these the arms that strove with me? and these the feet, the thighs that were lovely in mine eyes? lo! io lament. i gather in my car thine head, asar. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of m

bahktis enumerated. hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the student, had already long prctised in his study of the holy qabalah; so also had he karma yoga by his acts of service whilst a neophyte in the order of the golden dawn; but now at the suggestion of d. a. he betook himself to practice of hatha and raja yoga. hatha yoga and raja yoga are so intimately connected, that instead of forming two separate methods, they rather form the first half and second half of one and the same. before discussing either

e right side of the ajna lotus, whence it proceeds to the left nostril, and is called the varana, ganges (northward flowing ganges) or ida. by a similar modification in the opposite direction the 90 sushumn goes to the left side of the ajna lotus and proceeding to the right nostril is called the pingala. jamuna or asi. the space between these two, the ida and pingala, is called varanasi (benares, the holy city of shiva. 111. he who secretly always contemplates on the ajna lotus, at once destroys all the karma of his past life, without any opposition. 121. remaining in the place, when the yogi meditates deeply, idols appear to him as mere things imagination "i.e, he perceives the absurdity of idolatry.94 the sahasr ra, or thousand-and-one-petaled lotus of the brain, is usually described as

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en as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so d

rds of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethre

eil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring y

ave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white

rns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radian

ALEISTER CROWLEY EQUINOX EQ I 6

shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change a

utiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat n

up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowled

, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that dr

s alembic with the sun? is not the mind a foolish mist, and is not water one? the slim white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle didd

ALEX SANDERS THE KING OF THE WITCHES

e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the holy angel that he may deign to sign or write upon a small square or plate of silver which you shall have made for this purpose' he used the silver back of a hunter watch given him years ago by his mother. acquiring the equipment meticulously detailed in the book was but part of the performance; for eleven months he had to perform daily rituals. if you be your own master as far as lieth in you

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he weapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame, by these names, abrahach, abrach, abracadabra, that thou servest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the

pon and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship, and in honour of the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer t

and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected, to the wonder and glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that bu

ce, sing, feast, make music and love, all in my praise. for mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. for mine is the secret door which opens upon the land of youth, and mine is the cup of the wine of life, and the cauldron of cerridwen, which is the holy grail of immortality. i am the gracious goddess, who gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the

tacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou a guiding star above us, be thou a smooth path beneath us; kindle thou within our hearts a flame of love for our neighbours, to out foes, to our friends, to our kindred all, to all men on the broad earth;

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

us we have one aspect of the threefold nature of god, intelligence demonstrating through the atom; and through the form we have the love, or attractive quality manifesting. this can also be expressed in the recognition that in these two aspects of the central divine life you have the third person of the logoic trinity co-operating with the second; you have the intelligent activity of divinity, or the holy spirit aspect, working in connection with the second aspect, or the son, who is the builder of forms. this is brought out in an interesting manner in proverbs viii. where wisdom cries aloud (wisdom in the old testament representing the christ aspect, and after pointing out that he was with god before ever there was creation, goes on to say that when "he appointed the foundations of the ea

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

on, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in adv

we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god

that the great religions of the east, with the later development of the christian faith in all its many branches, may mutually benefit each other. thus eventually it is hoped one great universal church may come into being. the master jesus, who is the focal point of the energy that flows through the various christian churches, is at present living in a syrian body, and dwells in a certain part of the holy land. he travels much and passes considerable time in various parts of europe. he works specially with masses more than with individuals, though he has gathered around him quite a numerous body of pupils. he is upon the sixth ray of devotion, or abstract idealism, and his pupils are frequently distinguished by that fanaticism and devotion which manifested in earlier christian times amongs

omposing that form. these sounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation. for instance, the human kingdom (the fourth creative hierarchy) was produced by a triple aum sounded in a particular key by the three persons of the trinity in unison, god the father, god the son, and god the holy spirit, or shiva, vishnu, and brahma. this sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. it is one of the factors which produces animal forms, both for human and animal occupation, for it m

ly work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven secrets. the initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory. this he is aided to do in three ways: first, by a long prior training in observation; this can be begun here and now by all as

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

a point of conscious life. we are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic. we are therefore dealing with the point we set out to consider while studying our fifth division, motion in the sheaths. 4. the circle divided into four. this is the true circle of matter, the equal armed cross of the holy spirit, who is the personification of active intelligent matter. this shows the fourth dimensional quality of matter and the penetration of the fire in four directions, its threefold radiation being symbolised by the triangles formed by the fourfold cross. this portrays the fourfold revolution of any atom. by this is not meant the ability of any atom to make four revolutions, but the four

dom holds the same relation to the human kingdom as the dense physical body does to the seven principles and still finds its connecting link with man through the close correspondence between their bodies of objectivity. 2. the animal kingdom is the third of the kingdoms and is (from the esoteric point of view and as regards its relation to mankind) the mother aspect, prior to the overshadowing by the holy spirit, the manas aspect. think out this resemblance, and trace the analogy between the cosmic mother, the systemic mother, and the same mother aspect as seen in the animal kingdom as a basis for the evolution of man. each of the kingdoms of nature acts as the mother to the succeeding one in the evolutionary process. any group, which may be under consideration, should in due course of evo

of his self-consciousness, and it is their action upon the negative aspect which produces the human ego (on a large scale, viewing them in their totality as cosmic force; it is their action upon the negative or mother aspect which, on cosmic levels, produces that self-conscious unity, a solar logos, functioning through his physical vehicle. from the christian standpoint, the greater builders are the holy spirit, or force overshadowing and fecundating matter, whilst the negative or lesser builders correspond to the virgin mary. the lunar pitris, and lesser builders from the systemic point of view find their fullest expression in the animal kingdom. when they, as the initiatory impulse, had produced animal man they had performed their prime function, and just as (on a smaller scale and in c

em are negative and positive to each other. this centre is to be found in some form or other in all sentient beings and upon it largely depends: a. consciousness at one of its seven stages. b. continuity of existence. c. perpetuation of species or reproduction on some or other of the planes. it might be of interest here to note that this centre is literally a fourfold radiation, and the "cross of the holy spirit" the equal armed cross, is its symbol. this four-petalled lotus is the result of evolution. in the first kingdom of nature, the mineral, through which a specific entity is manifesting, this centre is a unity on etheric levels, for only one petal is to be seen. in the vegetable kingdom, viewing it as the expression of a great existence, two petals are becoming active. in the third k

nd all the ability to function as a self-conscious unit, that entity we call man.37(207) mahadeva sits at the heart, surya or vishnu reveals him in his essence as the wisdom of love and the love of wisdom, and brahma, the creative logos makes that revelation possible. the father in heaven is to be revealed through the christ, the son, by the method of incarnation made possible through the work of the holy spirit. all this has been brought about by the sacrifice and instrumentality of certain cosmic entities who "offer themselves" up in order that man may be. from their very essence, they give out that which is needed to produce the individualising principle, and that which we call "self-consciousness" and thus enable the divine spirit to enter into fuller life by means of limitation by for

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ss and has become aware of that which lies back of all forms. how he does this is revealed by the second translation. the mind stuff, being now perfectly still and the man being polarized in that factor which is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and

he soul copyright 1998 lucis trust this sutra is intended to cover the technicalities of the form aspect of manifestation whether referring to the manifestation of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicated, after giving the synon

of egoic life and energy. it may help the student if he realizes that the right control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath. this triple sheath is the holy grail, the cup which is the- 126- th

zed to be the working out of causes set in motion in the present, and thus the cycle of development is seen to be one process existing in three stages. these three stages in the three worlds of human unfoldment correspond to the three dimensions, and students will find it interesting to work out these analogies of the various triplicities, remembering that the third aspect (intelligent substance, the holy ghost or brahma aspects, corresponds to the past (hence a hint as to the nature of evil. the second aspect (consciousness) or the christ or vishnu aspect relates to the present, whilst only the future will reveal the nature of spirit, the highest or father aspect. this line of thought, through concentrated meditation will become clear, and a sense of proportion and a sense of just values

onsciousness continues to sound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. second aspect. 9

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

le at this time, and the sequence of the evolutionary growth, already established, is apparently persisting and must do so if another kingdom or state of consciousness is to be added to those already achieved. it is at this point that all the great world religions offer to man a way of knowledge and a process of unfoldment which can and does hasten the work of development. dr. otto in the idea of the holy says that man "must be guided and led on by consideration and discussion of the matter through the ways of his own mind, until he reach the point at which the 'numinous' in him perforce begins to stir, to start into life and into consciousness."7(73) the word "numinous" we are told, comes from the latin numen, meaning supernatural divine power. it stands for "the specific non-rational rel

the first felt as a transcendent presence 'the beyond, even where it is also felt as 'the within' man."9(75) through attention to life purpose, through concentration on life work, through keen interest in the sciences which engage the attention of our best minds, and through meditation, as practised by a few in the religious field, many have arrived at a point where two things happen: the idea of the holy, of being and of relationship to that being enter in as dominating factors in the life. secondly, the mind begins to demonstrate a new activity. instead of registering and storing up in memory the contacts which the senses have communicated, and absorbing that information which is the common heritage of the day through books and the spoken word, it reorients itself to new knowledge and be

e. in the third, the adi-yoga, when through yoga practices the light is seen, there are no longer any restrictions; for the state of buddha..has been attained. these three stages correspond, roughly speaking, with what the tantras mean by the..state of the animal-man..state of the hero, and state of the divine or enlightened."5(117) the method in tibetan buddhism in studying the life of milarepa, the holy one of tibet, who lived in the eleventh and twelfth centuries, a.d, we find it claimed for him that he attained union through the method of discipline, meditation and practice, and, ultimately, illumination. we read as follows "he was one, who, having mastered the mystic and occult sciences, had communicated to him..continuously the four blissful states of ecstatic communion "he was one

ess has disappeared. unity with the universe, realized identity with the whole, conscious awareness of the self and assimilation in full waking consciousness with both interior and exterior nature this is the definite goal of the seeker after knowledge. the self, the not-self, and the relation between the two, are known as one fact, without differentiation. god, the father, god, the son, and god, the holy ghost, are realized as working smoothly together as one identity the three in one and the one in three. this is the objective of all the schools wherein the mystic transcends feeling, and even thought, in the last analysis, and becomes united with the all. individuality, however, remains in consciousness, but it is so identified with the sum-total that all sense of separateness disappears

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ed by the soul is lacking. 2. the form created is constituted of mental matter, of astral matter and of physical substance. it lacks the soul contribution. its purpose is in line with the development of form, but not in line with soul expression. 3. the left hand path, therefore, is the path of progress for substance or matter. it is not the path of progress for the soul aspect. it is the "way of the holy ghost" but not the way of the son of god. i express this truth in these words as it serves peculiarly to make the distinction clear and yet preserves the integrity of substance-matter and their unity within the one life- 154- a treatise on white magic copyright 1998 lucis trust 4. all forms created at every stage are either confined to the left hand path or embrace it and yet go beyond it

the master and the mastered are but one" sixth ray "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" seventh ray "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word 'the creative work is over. i, the creator, am. naught else remains but me" the vital forces, which are simply the passing through the outer sheath of the constantly moving ether of space, are of many kinds. one of the concepts, lying back of the astrological theories, is that the etheric body of a

dly integrating etheric body this life is bringing the etheric body of our planet into a state of increased rapid vibration. reference will be found in the treatise on cosmic fire to an avatar from sirius who comes to bring about certain planetary effects. this life is not that avatar but is in the nature of a forerunner of a st. john the baptist, who "baptiseth with water (astral emanations) and the holy ghost. more information along these lines is not possible, but mention is made of it, as the energies coming from these two factors must be borne in mind. 3. astral energies emanating from the new sign of the zodiac into which we are now entering, the sign aquarius. this sign, that of the water-carrier, is a living sign and an emotional sign. it will (through the effect of its potent forc

alizes that the right control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves- 327- a treatise on white magic copyright 1998 lucis trust transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath (p. 227) this gives a general picture of the subject of our consider

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

vinity, and to that essential dynamic electric fire which produces all that is, and is the sustaining, originating cause and source of all manifestation. i shall use the word appearance to express that which we call matter, or form, or objective expression; it is that illusory tangible outer appearance which is animated by life. this is the third aspect, the mother, overshadowed and fertilised by the holy ghost, or life, united with intelligent substance. this is fire by friction a friction brought about by life and matter and their interplay, and producing change and constant mutation. i shall use the word quality as expressive of the second aspect, the son of god, the cosmic christ incarnate in form a form brought into being by the relation of spirit and matter. this interplay produces t

archy, or the human monads, and the fourth kingdom in nature. his power is always consequently active. the perceiver on the way the link between the three and three the divine intermediary the hand of god the hidden one the seed, that is the flower the mountain whereon form dies the light within the light the corrector of the form the one who marks the parting of the way the master the dweller in the holy place the lower than the three, the highest of the four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when the fourth creative hierarchy came into incarnation: 1

of the qualities and energies can be somewhat grasped as we study the seven ray lives with their seven psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19

wonder of that which he preserves and nourishes. humanity is the treasure-house of god (this is the great masonic secret, for only in the human kingdom, as esotericists have long pointed out, are the three divine qualities found in their full flower and together. in man, god the father has hidden the secret of life; in man, god the son has secreted the treasures of wisdom and of love; in man, god the holy spirit has implanted the mystery of manifestation. humanity, and humanity alone, can reveal the nature of the godhead and of eternal life. to man is given the privilege of revealing the nature of the divine consciousness, and of portraying before the eyes of the assembled sons of god (at the final conclave before the dissolution) what has lain hidden in the mind of god. hence the injuncti

his situation and this triple influence, producing the manifestation of the sons of god, is summed up for us in the terse words of the old commentary, when we remember that they express the long agony of humanity's test, and the opening to man of the door into the fifth kingdom of spiritual being. they include therefore, in their meaning, his goal and objective and the process whereby he attains "the holy four descend from out the heavenly places and venture forth towards the sphere of earth. from the fourth great plane they thus control the battle "the lord of harmony, who sits on high, pours all his life and force throughout the field of conflict. he sees the end from the beginning nor stays his hand though deep and full the pain and agony. peace must be the goal. beauty must be achieved

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ook. the interrelation of the work of the past and of the present, as given to us by the great teacher of the east and by the saviour of the west, can be expressed as follows: the buddha .t he method .d etachment. dispassion. discrimination. the christ. the result. individualism. initiation. identification. christ lived his life in that small but significant strip of land which we call palestine, the holy land. he came to prove to us the possibility of individual attainment. he emerged (as all the teachers throughout the ages seem to have done) out of the orient, and worked in that country which seems like a bridge between the eastern and western hemispheres, separating two most different civilisations. modern thinkers would do well to remember that christianity is a bridging religion. her

re not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unprecedented, and for which we have no words or adequate means of expression? the ancient mysteries, so shortly to be restored, must be re-interpreted in the light of christianity, and re-adapted to meet modern need, for we can now enter into the holy place as intelligent men and women, and not as children looking on at dramatic stories and procedures in which we, as individuals, play no conscious part. christ enacted for us the dramatic story of the five initiations, and urged us to follow in his steps. for this the past era has prepared us, and we can now pass intelligently into the kingdom of god through the process of initiation. t

fe story, built around those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. these are: 1. the birth at bethlehem, to which christ called nicodemus, saying "except a man be born again, he cannot see the kingdom of god."17 2. the baptism in jordan. this is the baptism to which john the baptist referred us, telling us that the baptism of the holy spirit and of fire must be administered to us by christ.18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the o

ice-born' and the ceremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facin

, and the consequent flight into a distant country (told also of krishna and other sungods. there are the church festivals of (7) candlemas (2nd february, with processions of candles to symbolise the growing light; of (8) lent, or the arrival of spring; of (9) easter day (normally on 25th march) to celebrate the crossing of the equator by the sun; and (10) simultaneously the outburst of lights at the holy sepulchre at jerusalem. there is (11) the crucifixion and death of the lamb-god, on good friday, three days before easter; there are (12) the nailing to a tree (13) the empty grave (14) the glad resurrection (as in the cases of osiris, attis and others; there are (15) the twelve disciples (the zodiacal signs; and (16) the betrayal by one of the twelve. then later there is (17) mid-summer

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

lf. the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word .the creative work is over. l, the creator, am. naught else remains but me" ii. the seven laws of soul or group life we come now to a section of our study of the soul and its life which is of real moment to all who live (or begin to live) and function as conscious souls, through definite alignment

e who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power the word which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the goat. ray energy. progressive energy. seventh ray. factor of evolution. this law begins to function and to be registered in the personal consciousness

d. there are, as we know, five initiations ahead of the world disciples and these are steps towards the approach of acquiescence which will become possible on our planet before long. there are after these seven and five steps three more to be taken before the cosmic approach of enlightenment can take place in a far distant future. so humanity enters into the outer court of god's love, passes into the holy place and is raised in the secret place of the most high. later, the avatar will emerge who will embody in himself all that the buddha had of enlightenment and all that christ had of acquiescing love. he will, however, also embody the energy which produced the approach of appropriation, and when he comes forth, there will transpire a great appropriation by humanity of its recognised divin

e activities of the hierarchy in certain possible respects. the first initiation will then take place upon earth. it will be then no longer a veiled secret. this is the initiation of the outer court, wherein the approach of the soul upon the way of descent into manifestation, and the subsequent appropriation of the proffered divine energy by the personality upon the way of ascent will take place. the holy place is the place where the second initiation is enacted, and this will some day be given upon the astral plane when the illusion there persisting has been somewhat dissipated. over this second initiation, the christ presides and, as was said above, it is for us the most difficult and most transforming of the initiations. the acquiescence of the soul to the demands of the personality for

these three aspects of mind energy are thus blended and are a synthesis of the intelligent force of deity. they embody as much of the mind of god as a human being can embrace in time and space, for they are a. the energy of intelligent life, coming from god the father. b. the energy of intelligent soul or consciousness, coming from god the son. c. the energy of intelligent matter coming from god the holy spirit. 5. the disciples of the world are occupied with the integration of the personality with the soul, or with the synthesis of the first five aspects of energy as the lotus petals of love come into conscious recognition, and the intuition begins faintly to function. these petals of love, which are only symbolic forms of expressing energy, have a dual activity they attract upward the p

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e emanation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha ar

use then the mantric sentence which i gave you in my last communication, pondering upon its meaning- 273- discipleship in the new age- volume i copyright 1998 lucis trust 4. proceed with your usual linking up with those you ever remember in your meditation, giving them strength and light and knowing yourself to be an intermediary. 5. close with the invocation which you know and love so well "may the holy ones whose disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us till we stand where the

t and demonstrate the wisdom which comes from having been the onlooker, the student and the servant for so long. will you not become more actively the participator and the active cooperator? one thing only can prevent this not ill health or circumstances but a failure to be detached. will you follow each day (not necessarily at night) a review upon detachment and will you do it conscientiously in the holy and silent place which we call your garden? my love and blessing rest upon you, my brother. this is a thing i say but seldom. january 1937 my brother and my friend: for you (as for r.s.u) i have at this time a word of commendation and a word of reproof. it is a reproof of so gentle a nature that you will not mind. you have done much to dissipate glamour in your life this past two years, m

are one. 4. then say the great invocation: let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be and help us to do our part. 5. and close with the benediction "may the holy ones, whose pupils we aspire to become, show us the light we seek; give us the strong aid of their compassion and their wisdom. there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we s

ompassion and their wisdom. there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth "may the peace and the blessing of the holy ones pour forth over the worlds" september 1936- 414- discipleship in the new age- volume i copyright 1998 lucis trust my brother: the hidden gift of the intuition, released through love, is what you have to give your group. the technical foundation of truth is there but being the same, practically in detail, as that which your brothers already possess in greater or less degree, they need

ALICE A BAILEY13 PROBLEMS OF HUMANITY

brother, and every right that the gentile owns is his also, inalienably and intrinsically his. this the gentile has forgotten and great is his responsibility for wrong doing and cruel action. the jew for ages has not been wanted by his gentile brother; he has been chased from place to place; constantly and ceaselessly the jew has been forced to move on or move out across the desert from egypt to the holy land, from there (centuries later) to the mesopotamia valley and from that time on in a constant series of migrations, with great streams of wandering jews moving ceaselessly north, south and west and a small trickle going east; expelled from cities and countries during the middle ages, then after a period of relative quiescence again the displaced jews were on the move in europe, homeles

man. in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the tiny mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man learned that the way into the holy place could be entered through love. to the mental principle was added again by the force of invocation and responsive evocation another divine attribute or principle, the principle of love. these two great approaches made it possible for the human soul to express or manifest two aspects of divinity: intelligence and love. intelligence today is flowering through knowledge and science; it

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ive energy of loving understanding will mobilise a tremendous reaction against the potency of hate. to hate, to be separate, and to be exclusive will come to be regarded as the only sin, for it will be recognised that all the sins as listed and now regarded as wrong only stem from hate or from its product, the anti-social consciousness. hate and its dependent consequences are the true sin against the holy ghost, about which commentators have so long debated, overlooking (in their silliness) the simplicity and the appropriateness of the true definition. the power of the hierarchical spiritual impact, focussed through christ and his working disciples, will be so great that the usefulness, the practicality and the naturalness of right human relations will become so evident that world affairs

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rgy made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of living. it is this force which will bring about (in conjunction with second

birth and which lies behind them as the motivating (though unrecognised) impulse. you cannot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat cen

es as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the holy. i would like to enlarge somewhat upon this subject of the centres through which spiritual energy is today flowing, but it must be remembered that the theme with which we are now occupied is one of general interest but not of individual moment. arguing as one ever should from the universal to the particular, it is essential that humanity relate its own mechanism to the greater mechanism (

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

those great intuitives and world saviours, such as the christ. the former is motivated in all probability by some one intuitive crisis which entirely remade him and gave him a new sense of values; the latter can, at will, rise into the world of intuitive perception and values and there ascertain the will of god and a wide vision of the plan. such great representatives of deity have the freedom of the holy city (shamballa) and of the new jerusalem (the hierarchy. they are thus unique in their contacts and there have been relatively few of them as yet. 2. those who are on the line of the prophets. these touch the plan at high intuitive moments and know what the immediate future holds. i do not refer here to the hebrew prophets, so familiar to the west, but to all who see clearly what should

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

eds and fertilises all; the scapegoat, in the wilderness, redeems that all; the sacred goat that merges in the unicorn and lifts impaled upon his golden horn the vanquished form in these the mystery lies hid" it here becomes apparent that three mysteries are hidden in the three horned signs: 1. the mystery of god the father. creation 2. the mystery of god the son. redemption 3. the mystery of god the holy spirit. liberation it might also be pointed out here that it is the will of the father aspect, manifesting through aries, that governs shamballa; the loving desire of the son which attracts to the hierarchy; and the permeating, intelligent activity of the holy spirit which animates that centre of divine life which we call humanity. therefore we have: shamballa. hierarchy .h umanity will

us, and they involve the expression of the energy of one cardinal sign and of three signs which form part of the fixed cross of the heavens. we could express this truth in another manner: god the father, the will to manifest, initiates the creative process which is worked out through the activity of god the son, the cosmic christ, crucified upon the fixed cross in the heavens. the activity of god the holy spirit, implicit in the- 116- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust mutable cross, is closely allied to the previous solar system, and the energy of that divine aspect is practically entirely occupied with manipulating the forces inherited from that system and inherent in the very nature of substance itself. this divine aspect is to the wh

would prove profitless and unimportant. when, however, the consciousness of man is opened up in such a manner that it can register that which is proceeding and taking place in the three lower kingdoms in nature, then further light and information will be given. this will take place in a period of human history when libra is dominant and the three divine aspects of the third person of the trinity, the holy spirit, the creator law, sex and money will give the clue to the three lower kingdoms. law, natural law (the externalisation of the subjective spiritual law) will give the clue to the animal kingdom; sex or the consciousness of affinity will reveal the mystery of the vegetable kingdom; money will unveil the secret of the mineral kingdom and all this will come about through the activity of

the father. he who relates. the source of duality. he who perceives the end from the beginning. spiritual consciousness. intuition to inspiration- 147- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. venus. 5th ray of mind. god the son. the son of mind. he who includes. egoic consciousness. intellect to intuition. 3. saturn. 3rd ray of intelligence. god the holy spirit. he who knows. mind. human consciousness. instinct to intellect. it is for this basic reason founded upon the above triple relationship that libra is the "point of balance" in the zodiac. in most of the other constellations, at some stage or other, there comes a "point of crisis" wherein the effect of the energy pouring through the sign (via the ruling planets) to man is at its hig

re eve, isis, and mary. they are of peculiar and significant importance where our civilisation is concerned for they embody in themselves the symbology of the entire form nature, which, when integrated and functioning as a whole person, we call the personality. this personality is (as far as humanity is concerned) the developed and qualified expression of the third aspect of divinity, that of god the holy spirit, the active intelligent and nurturing principle of the universe. this aspect we shall study in leo and see there the unfoldment of that self-conscious entity and personality which in virgo becomes the mother of the christ child. eve is the symbol of the mental nature, and of the mind of man attracted by the lure of knowledge to be gained through the experience of incarnation. eve

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

y well. i was frightfully pleased, with myself. jessie had been there with the rest of the servants and, as i discovered, had listened to me quite critically and with no resultant pleasure. we were discussing the meeting when suddenly she leaned over and took me by the shoulders and shook me gently to emphasise what she had to say "will you ever learn, miss alice, that there are twelve gates into the holy city and everybody in the world will come in by one or other of them. they will all meet in the market-place but not everybody is going in by your gate" i could not imagine then what she meant and she was wise enough not to say any more. i never forgot her words. she had given me one of my first lessons in breadth of vision and in the immensity of god's love and god's preparation for his

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

l externalisation of this centre is the thyroid gland. this gland is regarded as of supreme importance in the well-being of the average human being of today. its purpose is to guard health, to balance the bodily equilibrium in certain important aspects of the physical nature, and it symbolises the third aspect of intelligence and of substance impregnated with mind. it is in reality connected with the holy ghost, or the third divine aspect in manifestation "overshadowing (as the bible expresses it, the mother, the virgin mary. the parathyroids are symbolic of mary and joseph and the relation they hold to the overshadowing holy ghost. it will eventually be determined that there is a close physiological relation existing between the thyroid gland and the pineal gland, and between the parathyr

lexus centre registers that of the second aspect and the basic centre expresses the energy of the first aspect. here again you have the lower centres reflecting the throat, heart and head centres and thus completing the higher and the lower manifestation of the divine trinity in man. this centre was brought into full functioning activity in old lemuria, the first human race; its energy is that of the holy spirit, overshadowing virgin substance. here again we find also another divine reflection in the following- 108- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust eventually, in the divine hermaphrodite (later to appear) you will have another combination: again you will note, my brother, how the science of triangles governs the human frame in all its asp

point of extreme importance. be not therefore misled by apparent moments of achievement. they are but prefaces to change, for such is the law of being. 7. the centre at the base of the spine. this centre is, above everything else, controlled and governed by the law of being, above referred to, and is established where spirit and matter meet and where matter, the virgin mary under the influence of the holy spirit, time energy of the etheric vehicle is translated "into heaven" there (as the christian phraseology puts it "to be seated beside her son in the house of the father" this centre is found at the very base of the spine, and supports all the other centres. it is relatively quiescent at this time, for it is only roused into full activity by an act of the will, directed and controlled by

rough to all the centres. it must be remembered that the life of the centres is founded, in the initial stage, upon the inherent life of the organism itself, with the focus of the emanating life to be found in the centre at the base of the spine. this is a point oft forgotten by esotericists. this basic centre is the one through which the life of matter itself works; this is the life or energy of the holy spirit aspect, the third aspect. through its life each atom in the body is fed. this process of animating the substance of the physical form is started in the prenatal stage; after birth, this type of force is aided and paralleled by the inflow of planetary prana or vital energy from the planetary life itself, via the spleen. this is the essential relating organ between the inherent life

tion. this should be borne in mind. the aryan race is now, however, so developed mentally and on a large scale that karma is truly horrible and agonising and can express itself through world conditions. at the same time, the present widespread distress indicates the extent and success of human unfoldment and is a most hopeful and promising sign. in this idea, you have the clue as to why the good, the holy and the saintly servers of the race carry in this world cycle such a heavy load of karmic ill. it is consequently quite impossible in the scope of this treatise to deal more fully with this subject of karma as it produces the many types of human ills, including disease only one of its manifestations. the theme is too vast, too complicated and too widely diffusing in its effect. all that o

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to the cycle immediately confronting us, of which the work i am at this time seeking to do is but a tiny living part. therefore, as you prepare for the meditation process which you will undertake during this coming yea

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

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

ll of god is known. only twice in our planetary history has this shamballa energy made its presence felt directly: the first time, when the great human crisis occurred at the individualisation of man in ancient lemuria; the second time, in atlantean days in the great struggle between the lords of light and the lords of material form, also called the dark forces. today, this force streams out from the holy centre; it embodies the will aspect of the present world crisis and its two subsidiary effects or qualities are: a. the destruction of that which is undesirable and hindering in the present world forms (in government, religion and society- 47- the externalisation of the hierarchy copyright 1998 lucis trust b. the synthesising force which binds together that which has hitherto been separat

isis imminent in the human consciousness which we call the second crisis, the initiation of the race into the mystery of the ages, into that which has been hid from the beginning. it might be of value here if we considered the three great planetary centres and their relationships in tabular form and thus get the general idea more clearly in mind. 1. shamballa..will or power..planetary head centre the holy city..purpose..plan..spiritual pineal gland- 70- the externalisation of the hierarchy copyright 1998 lucis trust life aspect ruler: sanat kumara, the lord of the world the ancient of days melchizedek 2. the hierarchy..love-wisdom..planetary heart centre the new jerusalem..u. nity..at-one-ment group consciousness ruler: the christ the world saviour 3. humanity..a. ctive intelligence..plane

fellowmen in humanity's hour of need. there must be steadiness, selflessness and silence, plus courage and confidence confidence in the strength of your own souls, confidence in the watching hierarchy and confidence in the plan. the end of tribulation is not yet, but it is in sight. with this thought i leave you. may the blessing of the masters rest upon you as a group and as individuals, and may the holy ones whose pupils you seek to become show you the light you seek, give you the strong aid of their compassion and their wisdom until you stand where the one initiator is invoked, until you see his star shine forth. the cause of the world catastrophe june 1942 we come now to the consideration of the present acute situation and world catastrophe which is rooted in world glamour, and will st

d him. the sacraments, properly understood, serve to strengthen this link and realisation, and such a one as that of baptism (when entered upon with understanding) will draw forth oft a response from the great lord himself. it is almost as if a golden strand were directed from his heart to the heart of the servant a strand unbreakable and unfathomable and which, with each administration of any of the holy rites in the succession of lives, becomes stronger, broader and brighter. eventually these many strands will become reabsorbed into their source when the body of the christ one of the seven heavenly men on the second or monadic plane is completed in full expression, for each one linked to him becomes, in a vital sense, a cell in his body. this the initiate paul truly sensed and knew. via

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

quality of sensitivity. the love aspect. the nature of relationship. wisdom. understanding. the method of evolution- 303- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust consciousness. soul. the note of attractive sound. utilises the consciousness thread 3. the mother aspect the intelligence of substance. the intelligence aspect. the nature of form. the holy spirit. response to evolution. the note of nature. develops the creative thread the mental plane which must be bridged is like a great stream of consciousness or of conscious substance, and across this stream the antahkarana must be constructed. this is the concept which lies behind this teaching and behind the symbolism of the path. before a man can tread the path, he must become that pa

antahkarana that the initiate is concerned in the fourth initiation, called sometimes the great renunciation the renunciation or the withdrawal from form life, both personal and egoic. after this initiation neither of these aspects can hold the monad any more. the "veil of the temple" is rent in twain from the top to the bottom that veil which separated the outer court (the personality life) from the holy place (the soul) and from the holy of holies (the monad) in the temple at jerusalem. the implications and the analogies will necessarily be clear to you. in order, therefore, to bring about the needed projection of the accumulated energies, organised by the creative imagination and brought to a point of excessive tension by the focussing of the mental impulse (an aspect of the will, the d

he masonic work. the ceremonial aspect can be related to the degrees of entered apprentice and of fellow craft, plus certain little-practiced degrees, as for instance that of mark mason degree and one or two others; these are expansions of the implied teaching. the initiations, covered by the term symbolic representation, find their first hint in the sublime third degree, that of master mason, in the holy royal arch and in one or two succeeding degrees; the higher degrees of the scottish rite constitute a vague and nebulous attempt to hold before the masons of the world those expansions of consciousness and of growth into the light which are experienced in the remaining higher initiations those subject to the process called illumination through revelation. the masonic work is an ancient an

he countenances of the lords of wicked pride and hateful lust" was partially closed, but not entirely shut; its final closing and sealing is not yet accomplished. there are certain areas of evil in the world today through which these forces of darkness can reach humanity. what they are and where they are i do not intend to say. i would point out, however, that palestine should no longer be called the holy land; its sacred places are only the passing relics of three dead and gone religions. the spirit has gone out of the old faiths and the true spiritual light is transferring itself into a new form which will manifest on earth eventually as the new world religion. to this form all that is true and right and good in the old forms will contribute, for the forces of right will withdraw that go

ALICE BAILEY THE LABOURS OF HERCULES

at land, released from fear, welcomed the deliverer, acclaiming hercules as savior of the land. but abderis lay dead.the teacher turned to hercules and said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task and then pass on to further service to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tibetan (djwhal khul) the meaning of the myth in combining this astrological and symbolic story with the everyday life and tests of modern discipleship, we shall tell the story of the task which hercules undertook, and- 20- the labours of hercules the test to which king eurystheus subjected him; and then we shall study [29] the significance of the sign in which it took place, f

into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him

city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have performed my task. take now the bull into the holy place and save it from due death. minos desired its sacrifice "who told you thus to seek and save the bull" said arges, moving towards the holy place "within myself i felt the urge and sought my teacher. told by the great presiding one, he sent me on the way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto thi

any pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light and there see light. your light must brighter shine. the bull is in the holy place" and hercules reposed upon the grass

ers "then i give back these apples for those who follow on" said hercules, and returned from whence he came. before the teacher then he stood and rendered due account of all that had transpired. to him the teacher gave the word of cheer and then with pointing finger indicated the fourth gate and said to him- 37- the labours of hercules "pass through that gate. capture the doe and enter once again the holy place [60] the tibetan (djwhal khul) the nature of the test we come now to the third labor, in the sign gemini, concerning predominantly the active work of the aspirant on the physical plane as he comes to an understanding of himself. before this active work becomes possible there must be a cycle of interior thought and mystical longing; the striving after the vision and a subjective proc

AN INTRO TO STUDY OF THE KABALAH

iochus in 170 b.c. then followed the long wars of the maccabees; subsequently the romans dominated judea, then quarrelling with the jews the city was taken by pompey, and not long after was again plundered by the roman general crassus in 54 b.c. yet the jewish religion was preserved, and we find the religious feasts and festivals all in progress at the time of jesus; yet once more in a.d. 70, was the holy city taken, plundered and burnt, and that by titus, who became emperor of the romans in a.d. 79. through all these vicissitudes, the hebrew old testament survived, yet must almost unavoidably have had many alterations and additions made to its several treatises; the more esoteric doctrines which were handed down along the line of the priestly caste, and not incorporated with the torah off

g "the secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-t

f matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we

hird life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have been incarnated here have arrived at perfection, the evil angels are also to be raised, and all lives will be merged into the deity by the kiss of love from the mouth of the holy one, and the manifested universe shall be no more, until again vivified by the divine fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conceptions of the divi

vity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source, there arise the powers and forces which have receiv

ANALYSIS OF THE 5 6 INITIATION

one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. i

he name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the glory of light. all are at peace in hwche anathema of zos the sermon to the hypocrite an automatic writing by austin osman spare preface do thy will magickal currents pass as the great wheel swings endlessly to and fro driven by words of power whose orig

APOCALYPSE MOSES

ayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day

nd said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themsel

APOCRYPHON OF JOHN

e invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth" requested from the invisible, virginal spirit- that is barbelo- to give her foreknowledge. and the spirit consented. and when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the

iced over the light which came forth, that which was brought forth first by the first power of his forethought, which is barbelo. and he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible spirit. and it attended him as he poured upon it. and immediately when it had received from the spirit, it glorified the holy spirit and the perfect forethought, for whose sake it had come forth "and it requested to give it a fellow worker, which is the mind, and he consented gladly. and when the invisible spirit had consented, the mind came forth, and it attended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible

h the word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had honored with a mighty voice. he came forth through the forethought. and the invisible, virginal spirit placed the divine autogenes of truth over everything. and he subjected to him every authority, and the truth

hts which attend the divine autogenes (and) these are the twelve aeons which attend the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first lig

he saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy spirit who is called the mother of the living. and she called his name yaltabaoth "this is the first archon who took a great power from his mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him

ARADIA GOSPEL OF THE WITCHES

orme lo desterai,panni dal letto lacera,le farai tanta paurache allora di andare a dormire,andra alle bische a giuocare,e tu nunqua lo seguirai.e tu col tuo bri bri, le dirai,chi non paga delitiavranno pene e guai. page 21 n r r r r r una altra volta ti scongiuroche tu non abbia ne pace ne bene,tu possa essere sempre in mezzo alle pene,fino che la grazia che io ti chiedonon mi farai!invocation to the holy-stone. 9 i have founda holy-stone upon the ground.o fate! i thank thee for the happy find,also the spirit who upon this roadhath given it to me;and may it prove to be for my true goodand my good fortune!i rise in the morning by the earliest dawn,and i go forth to walk through (pleasant) vales,all in the mountains or the meadows fair,seeking for luck while onward still i roam,seeking for r

religione, or theold religion, of which diana is the goddess, her daughter aradia(or herodias) the female messiah,and that this little work sets forth how the latter was born, came down to earth, established witchesand witchcraft, and then returned to heaven. with it are given the ceremonies and invocations orincantations to be addressed to dianaand aradia, the exorcism of cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which iscuriously classical, and evidently a relic of the roman mysteries.the work could have been

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

land may not have been twelve months old, the memorable scottish freemason, andrew michael ramsay, delivered an historical address in a french lodge, in the course of which he explained that the masonic brotherhood arose in palestine during the period of the crusades, under the protection of christian knights, with the object of restoring christian churches which had been destroyed by saracens in the holy land. for some reason which does not emerge, the foster-mother of masonry, according to the mind of the hypothesis, was the chivalry of st. john. ramsay appears to have left the masonic arena, and he died in the early part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and con

he early part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no trace of which is to be found prior of ramsay. their prototypes of course were extant, the knights of malta, knights of the holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common with the operative masonry of the past, and when their titles were borrowed for the institution of masonic chivalries, it is curious how little the latter owed to t

the general prototype of all is found in the roman pontifical. there are, of course, reflections and analogies (i) in the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will

nry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that awa

nds, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world

BALANONES TEMPLE OF SET FAQ

t stated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would like to think they are pagan, but if this is the case, why the need to desacrate the pentagram as they did the cross? i know the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols of other religions. agreed. so why do you turn the holy and glorious pentagram wrong side up? it's a symbol of dynamic balance, resting actively on one point. why do you have to turn it over with its all-important balance point pointing meaninglessly up into the air? there is additional discussion of initiation and the temple's degree system in the ref document. 2.3 satanism is the temple of set a satanic organization? the temple of set as an

BLACK WITCHCRAFT

l and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the w

BLAVATSKY H P ANTHROPOGENESIS

even manus, as well as the chaldeo-assyrian accounts, whose tiles mention seven primitive men, or adams, the real meaning of which name may be ascertained through the kabala. those who know anything of the samothracian mysteries will also remember that the generic name of the kabiri was the "holy fires" which created on seven localities of the island of electria (or samothrace) the "kabir born of the holy lemnos (the island sacred to vulcan. according to pindar (see "philosophumena" miller's edition, p. 98, this kabir, whose name was adamas, was, in the traditions of lemnos, the type of the primitive man born from the bosom of the earth. he was the archetype of the first males in the order of generation, and was one of the seven autochthonous ancestors or progenitors of mankind (ibid, p. 1

self-born. they are not ready. they spurned the sweat-born. they are not quite ready. they would not enter the first egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in t

d the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth

dma and the varaha, the present, when the earth was lifted out of the water by brahma, in the shape of a boar, or "varaha avatar" creation is shown as a sport, an amusement (lila) of the creative god. the zohar speaks of primordial worlds, which perished as soon as they came into existence. and the same is said in midraish, rabbi abahu explaining distinctly (in bereschith rabba, parscha ix) that "the holy one" had successively created and de[[footnote(s* these two must not be confused with the seven creations or divisions in each kalpa (see book i "the seven creations. the primary and secondary creations are here meant[[vol. 2, page] 54 the secret doctrine. stroyed sundry worlds, before he succeeded in the present one. this does not relate only to other worlds in space, but to a mystery of

s: the agnishwatta pitris are devoid of fire (i.e, of creative passion, because too divine and pure (vide supra, sloka 11th; whereas the barhishad, being the lunar spirits more closely connected with earth, became the creative elohim of form, or the adam of dust. the allegory says that sanandana and other vedhas, the sons of brahma, his first progeny "were without desire or passion, inspired with the holy wisdom, estranged from the universe and undesirous of progeny (vishnu purana, book i. vii. this also is what is meant in sloka 11 by the words "they would not create" and is explained as follows "the primordial emanations from the creative power are too near the absolute cause. they are transitional and latent forces, which will develop only in the next and subsequent removes" this makes

BLAVATSKY H P COSMOGENESIS

and sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" that the theory "that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced the name, were a brahmin, and came with me, i might take him to a gupta cave (a secret crypt) near okhee math, in the himalayas, where he would soon find out that what crossed the kalapani (the black waters of the ocean) from india to europe were only the bits of rejected copies of some passages fro

the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secr

other but a non-converted hindu. blasphemous this will appear to a dogmatic christian, but the theosophist and the occultist must award the palm of logic to the converted hindu. the esoteric christos in the gnosis is, of course, sexless, but in exoteric theology he is male and female* the gnostic sophia "wisdom" who is "the mother" of the ogdoad (aditi, in a certain sense, with her eight sons, is the holy ghost and the creator of all, as in the ancient systems. the "father" is a far later invention. the earliest manifested logos was female everywhere- the mother of the seven planetary powers* see "chinese buddhism" by the rev. j. c. edkins, who always gives correct facts, although his conclusions are very frequently erroneous[[vol. 1, page] 73 the dragon and the logoi (b "the "dragon of wi

seventh principle in man and kosmos are here unmistakeably meant, this principle being inseparable in its esse and nature from the seventh cosmic principle. in one sense it is the logos of the greeks and the avalokiteswara of the esoteric buddhists[[vol. 1, page] 75 noumenal and phenomenal light. the celestial ocean, the 'ether. is the breath of the father, the life-giving principle, the mother, the holy spirit. for these are not separated, and their union is life" here we find the unmistakeable echo of the archaic secret doctrine, as now expounded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal and ceaseless breath of the all" the mahat (understanding, universal mind, thought, etc, before it ma

solar deities, though the former are pitris also; and these are the "fashioners of the inner man (see book ii) they are "the sons of fire- because they are the first beings (in the secret doctrine they are called "minds, evolved from primordial fire "the lord is a consuming fire (deuteronomy iv. 24 "the lord (christos) shall be revealed with his mighty angels in flaming fire (2 thessal. i. 7, 8. the holy ghost descended on the apostles like "cloven tongues of fire (acts ii. v. 3; vishnu will return on kalki, the white horse, as the last avatar amid fire and flames; and sosiosh will be brought down equally on a white horse in a "tornado of fire "and i saw heaven open and behold a white horse, and he that sat upon him. is called the word of god (rev. xix. 13) amid flaming fire. fire is aeth

BLUE EQUINOX

tic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to t

the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephiroth. a dictionary of hebrew words arranged according to their numerical value. this is an encyclop dia of the holy qabalah, which is a map of the universe, and enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of

he task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reduc

nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temp

re the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 47 liber dcccxxxvii the law of liberty (all quotations in this tract are fro

BOOK OF ENOCH

nd notes by andy mccracken special thanks to bredren jason naphtali who found this translation (by m. knibb) of the ethiopian text in the s.o.a.s. library at the university of london. contents introduction history of the book of enoch condition of the text the book (1) the blessing of enoch (2) god's laws (3) rebels amongst the watchers (4) the most high of the watchers speaks out (5) enoch meets the holy watchers (6) the book of reproof (7) enoch stays for a while with the watchers (8) the angels who keep watch (9) the fragrant trees (10) the book of methuselah (11) the book of noah (12) the book of parables (13) the storehouses (14) the revolutions of the lights (15) enoch's letter to methuselah (16) the law of the stars (17) enoch's first vision (18) prophecy of the animals (19) prophec

d impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high

rom all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the earth, upon the work, and upon the toil, of the sons of men. 11.2] peace and truth will be united, for all the days of eternity, and for all the generations of eternity. 5) enoch meets the holy watchers (pages 23-24) this section describes how enoch became involved. enoch describes how representatives of the watchers approached him, while praying (12.3. they gave him a message to pass on to the runaways. the message is outlined between 12.4 and 13.2. enoch describes the terror among the runaways when they discover they have been found. enoch explains how the runaways decided to

heir letter or much about how it was delivered. he says he went to the waters of dan (lake van) and read it out, and a reply came to him in a dream (13.7-8, but he also says at 12.1-2 that he had disappeared because he was with the watchers. 12.1] and then enoch disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoch, was blessing the great lord and the king of eternity. and behold, the watchers called to me- enoch the scribe- and said to me: 12.4 "enoch, scribe of righteousness. go and inform the watchers of heaven, who have left the high heaven and the holy eternal place, and have corrupted themselves with women, and have done as the sons o

g enoch to carry their petition (15.2. he goes on to explain the reasons for the harshness of the judgment. at 16.3, he criticizes them for leaving before they had completed their education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, with the tongue of flesh, and with my breath, which the great one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons

BOOK OF BLACK SERPENT

e fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations: the types of perfumes and incenses and their qualities or purposes have been described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associat

and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could no

the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant of his house is metatron naar, the angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

g back over the construction of the knife (sword, talisman or whatever) and what you did to personalize it; to make it truly your own. then dip your fingers in the salted water and sprinkle the knife. turn it over and sprinkle the other side. now pick it up and hold it in the smoke of the incense, turning it so that all parts of it get thoroughly censed. say "may the sacred water and the smoke of the holy incense drive out any impurities in f this knife, that it be pure and cleansed, ready to serve me and my gods in any way i desire. so mote it be" hold it between the palms of your hands and concentrate all your energies your "power" into the knife. lesson five: covens and rituals/ 57 then say "i charge this knife, through me, with the wisdom and might of the god and goddess. may it serve

BUDGE E

od hetep, who carries the crook of osiris mentioned above (no. 2 (see p. 79. 9-11. three gods, each of whom carries an ankh in his p. 70 left hand, whose names are sem-ankh, an-her, and ut-met (see pp. 79, 83. 12. the goddess nebt-ankh (see p. 80. the text which refers to these beings reads "those who are in this picture, in their forms of their bodies, are the hidden [travellers] upon the way of the holy country whose secret things are hidden. they are the guardians of the way of the holy [land] for those who enter into the hidden place of the tuat, and they keep ward over anpu in his forms as he tows them along, when he entereth in by them in the holy land" in the upper register are- 1. a goddess, wearing the crown of the north, apparently a form of neith (see p. 63. p. 71 click to view

d "those who are in this picture make their passage to every place each day (see p. 67. 6. the scorpion ankhet, and a large uraeus. of these it is said "those who are in this picture stand in re-stau at the head of the way [to guard it" behind these stands a god, who appears to be making an offering of two libation vases to the serpent. of him it is said "he who is in this picture is the guide of the holy way (see p. 71. 7. a three-headed serpent, with a pair of hawk's wings, and two pairs of human legs, and of him it is said "he who is in this picture in the tuat is the warder of this holy way of re-stau; he liveth upon the abundance [which cometh] from his wings, his body [and] his heads, p. 74 [paragraph continues (see pp. 71, 75. 8. the god ap-tuat, who holds a sceptre, in his right ha

ds a sceptre, in his right hand, and stands before the serpent neheb-kau, which has two heads on one end of its body, and one head, instead of a tail, at the other. of the god ap-tuat it is said "he who is in this picture is in the form which horus made, and he openeth [the way] for the two gods on this way" of the serpent neheb-kau it is said "he who is in this picture is at his place net-mu, by the holy way of passage of re-stau, and he journeyeth about to every place each day, and he liveth upon the abundance of that which issueth from his mouth (see pp. 75, 79. 9. a god, who grasps the third head of neheb-kau with his right hand, and a staff with a curled end in the left; facing him is a headless god called ab-tuat (see pp. 79, 83. p. 75 click to view the kingdom of seker. p. 77 10. a

or 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 sky, this great god saith--speed ye your arrows, make ready your javelins, bend your bows, and destroy ye for me my enemies who are in

ed 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 his back rests the white crown, from each side of which projects a bearded human head. the text reads"[these are] the hidden images of horus which are at the second door of the thick darkness [on] the holy road to sait (sa s. when this great god crieth out to them (i.e, to the two serpents) these hidden heads make their appearance, and then they swallow their own forms (i.e, they disappear" 5. neith of the phallus, wearing the red crown. 6. neith of the red crown, wearing the red crown. 7. neith of the white crown, wearing the white crown. p. 239 8. neith the young, wearing the white crown

CASE PAUL F THE BOOK OF TOKENS

hat now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them f

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you canno

high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* ret

confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed recovery in cases of debilitating or chronic conditions. sage eases mental exhaustion and increases the abilit

rner in the centre of your altar or on any flat surface, together with your three chosen oils (or you can work with a single fragrance if you prefer* to the south of it, set your money pot with the lid open and your coins* place your symbols of abundance on the tray to the north of the dish* arrange your gold, blue or beeswax candles in a triangle (this sacred shape represents the triple goddess, the holy trinity and the egyptian isis, osiris and horus. the candle at the apex of the triangle should be in the north, with the other two forming the base to the south, so that the triangle creates a protective enclosure. if you have room, set your candles in holders on the floor or in candlesticks on small tables or chairs at each of the points and have the altar in the centre. this is my prefe

signs it marked the start of a new season. those born under a cardinal sign manifest this quality as a desire to initiate and to take command of people and situations. cauldron of undry: a magical cauldron, one of the original four celtic treasures, that could provide an endless supply of nourishment and had great healing and restorative powers. believed by some scholars to be the inspiration for the holy grail. censer: a container for granular incense that is burned on charcoal. also called a thurible. chalice: a cup or goblet made of glass, crystal, pottery or metal, traditionally silver, used in ceremonies to represent the water element and to hold wine, juice or water. charge: a declaration of the power and benevolence of the goddess (or god) in wicca, similar to the creed in other rel

CHAOS MAGICK AND LUCIFERISM

ind which is able to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental

the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the

ian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, w

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by which humans mediate the sacred realm. in some african american spiritual traditions, ideas about magical and religious practice can enclose identical experiences. christianity may presume a person's acceptance of a kind of supernaturalism, as a religion that calls upon god, jesus, and the holy ghost to directly intervene, when petitioned, in the life of the believer. individuals may utilize the rhetoric of miracle to characterize this kind of spiritual efficacy, or they may adopt a lexicon that is associated with\ 3\ magic. or they may choose both. a fixed dichotomy between these ideas is not always apparent. it is clear, then, that we are dealing with contested notions of beli

e. in antebellum south carolina, an ordeal for discovering theft among slaves was noted as making use of the dust "from the grave of a person who had died last" and an incantational formula with explicit christian referents. mixing the grave dust with water, an examining committee offered the concoction to the accused individual while uttering the appeal "in the name of the father and the son and the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the ritual replaced the oat

. destroying it, she was able to leave her husband. addie made her way to a church. it was a spiritualist congregation, a sanctuary where divine spirits and the invisible dead regularly fellowshiped with believers "i black magic page 57 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 fasted and prayed two days and on the second day i was praying c when the holy ghost came upon me and i spoke in tongues. i felt so glad and pure and clean that i just had to tell it" thus addie began her life anew as a preacher, prophetess, and healer "god was really working through me" she exclaimed "the spirits have been working wonders through me and i'm trying to do all i can while i live"[2] addie battle's oral history is a drama, with its devastating losses

given them up for dead" claimed the woman, a trained nurse "i always take dr. jesus with me and put him in front and if there is any hope he lets me know" many african american healing practitioners, whether herbalists or conjurers, considered themselves vessels through which supernatural power was channeled.[17] some black healers credited their skills to unseen personalities, such as jesus and the holy ghost, who guided them in dreams, visions, and other divine revelations "dr. jesus tells me what to do" explained one woman who had been directed by the "spirit" to seek a specific herbal cure. a song offered by a black woman at an early-twentieth-century revival meeting, conveyed a similar sentiment: i know jesus am a medicine-man, i know jesus kin understan f i know jesus am a bottle uv

rom topeka, kansas, had carried forth the old-time practices and biblically fundamentalist beliefs of their forebears. yet their particular innovations regarding the sanctification doctrine marked a departure that ultimately was to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the practice in his bible school as a "formally stated doctrine" it was seymour who is considered responsible for its institutionalization in the public revival that inaugurated the pentecostal movement at the azusa street miss

CHRONOLOGIA RORISPERGIUS

the lectures of his teacher plotinus (204-270. in the minds of historians of philosophy, neoplatonism instantly replaces middle platonism. c.300 zosimos of panopolis(akhmin. the work named "cheirokmeta (dedicated to his *sister* theosebeia) which consisted of 28 books probably with 24 chapters for each of the 24 of the letters of the greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the historical point of the convergence of gnosticism and alchemy. zosimos accepted the hermetic teaching that the origin of the term "chemae" was from the books of the divine art of attaining immortality given to man by the fallen a

r all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, recei

ased on the tetragrammaton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestr

e court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours; dante ranked him second only to arnaut daniel. 1140-1215 bertran de born troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de provins. trouv re in the service of the dukes of champagne in provins; possibly in the holy land on one or more crusades. 1145 sepher zachut -ezra, ibn abraham(mantua, concerning the hebrew letters as well as principles of grammar.)sod (1100s, on the mysteries in the forms of the hebrew letters. manuscript copies of it are in the vatican library. ormat ha-mezima (also known as arugat ha-mezima, 1100s, a small philosophical book using the alphabet and poetry. bishop otto of freis

znatium. c.1165- 1210 jehan bodel troubadour from provence. c. 1165- c. 1230 eleazar ben judah of worms. sodei razayya("secrets of secrets) in 4 parts -1st part is a study of creation (sod ma'aseh bereshit, containing an exegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world, together make up the 3rd part of sodei razayya. p

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o. bit. mi. li. on the second side were these three words: sanitas. nix. hasta (health, snow, lance) the third had only one word: f.i.a.t. but on the behind was an entire inscription running thus: quod. ignis: aer: aqua: terra: sanctis regum et reginarum nostr: cineribus. eripere non potuerunt fidelis chymicorum turba in hanc urnam contulit. a. what fire: air: water: earth were unable to rob from the holy ashes of our kings and queens page 72 was gathered by the faithful flock of alchemists in this urn a.d. 1459. now whether the egg were hereby meant, i leave to the learned to dispute; yet i do my part, and omit nothing undeclared. our egg being now ready was taken out, but it needed no cracking, for the bird that was in it soon freed himself, and showed himself very jocund, yet he looked

COLLIER IRENE CHINESE MYTHOLOGY

itaka. as tripitaka set out, the autumn air was beginning to chill the monk s bones, and a light frost covered the ground. along the way, kuan yin guided the monk from afar, but she could not interfere with his decisions and actions. tripitaka joined up with monkey, the dragon (in the form of a white horse, the pig, and the sandy-haired monster. all five set off for eighty-one adventures to fetch the holy scriptures from india. time and again, they met dangerous ogres, monsters, and fairies who lay in wait. because tripitaka was a young buddhist monk with a pure heart, evil spirits tried to corrupt him. monsters wanted to eat his flesh. monkey used all his magical powers flying, transformation, making himself invisible, acrobatics, and his embroidery needle cudgel to defend the monk. he fo

, and evil fairies in the shape of foxes. monkey was boiled in oil, his head was chopped off (whereupon he simply grew a new one, and his stomach was cut open but none of these vicious assaults produced any lasting harm. when the pilgrims finally arrived in india, they were rewarded with the sacred scriptures. then the five pilgrims returned to china with great joy. now every person had access to the holy scriptures, and the people learned to set aside their greed and follow the way of the buddha, as well as the way of the tao. in this manner, they lived in harmony for centuries. the pilgrimage 115 questions and answers q: what was monkey s new goal? a: his plan was to depose the jade emperor, who ruled heaven, and take his place. q: what challenge did the buddha issue to monkey to test hi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

year 553. they have a desire to return to a system symbolised by the roman empire and they are a major force within the global elite. this 'noble' line would appear to go back at least a thousand years, probably far longer, and emerged in part through the guelf and ghibelline conflicts in italy in the twelfth and thirteenth centuries. guelf came from welf, a german prince competing for control of the holy roman empire, and ghibelline came from the name of the castle owned by his opponents, the hohenstaufen family. the guelfs supported the pope and the ghibellines supported the rule of the hohenstaufen family. great conflict followed, with the guelfs triumphant in the end. the guelfs (black nobility) became immensely powerful through their later control of banking and international trade. t

DAVID ICKE CHILDREN OF THE MATRIX

yal alliances."23 brooks-baker said there had always been a significant "royalty factor" in those who aspired to the white house, with presidents george washington, thomas jefferson, franklin and theodore roosevelt, and ronald reagan, among others, all boasting blue blood links. he said that al gore, a cousin of former president, richard nixon, was a descendant of edward i and has direct links to the holy roman empire through emperors, louis ii, charles ii and louis i. this, therefore, makes him a direct descendant of charlemagne, the 8th-century emperor.24 these charlemagne links make gore a cousin of george w. bush! the merovingian bloodline charlemagne, in turn, takes us into the merovingian dynasty in france, which founded the city of paris and to whom all the royal families of europe

surprise that he plays such an important part in the codes and symbolism of the illuminati bloodlines today. phillip eugene de rothschild told me that this "aeneas" bloodline became what he called the "rothsburg dynasty- the union of the bauer-rothschilds (same family, different name) and the battenbergs. this is the merovingian bloodline and also the line of the habsburgs, the leading family in the holy roman empire for hundreds of years. this was the medieval state that embraced most of central europe and italy from 962 to 1806. the dutch researcher frans kamp suggests that the habsburgs were nordics who interbred with the reptilians in the ancient past. they were also connected to the reptilian house of lorraine. phillip eugene says that this "rothsburg" bloodline is known within the i

947. the scrolls are connected with the essene community in palestine 2,000 years ago. noah is the son of lamech and he is described as unlike a human being and 96 children of the matrix more like "the children of the angels in heaven. and we know who they were. lamech questions his wife about the father of noah "behold, i thought then within my heart that conception was (due) to the watchers and the holy ones..and to the nephilim..and my heart was troubled within me because of this child" lamech's child, noah, was white-skinned and blond-haired with eyes that made the whole house "shine like the sun".16 the highest level of the reptilian "royalty" are known among ufo researchers and a number of abductees as the "draco" after their "home" base in the draco constellation. these entities are

ilation of sexual organs (especially in the case of women, scalping, skinning, exposure to the elements or wild animals, and boiling alive. no one was immune to dracula's attentions. his victims included women and children, peasants and great lords, ambassadors from foreign powers and merchants. vlad the impaler was the son of vlad dracul, who was initiated into the ancient order of the dragon by the holy roman emperor in 1431. its emblem was a dragon, wings extended, hanging on a cross. vlad ii wore this emblem and his coinage bore the dragon symbol. all the members of the order had a dragon on their coat of arms and he was nicknamed dracul (the devil or the dragon. son vlad signed his name draculea or draculya or the "devil's son" and this later became dracula, a name that translates as

home.htm. the dragon court was re-launched in the 15th century as the hungarian court of the dragon and was strongly connected with "dracula. gardner calls himself "chevalier de saint germain and attache to the grand protectorate of the imperial and royal dragon court and order- ordo dragonis, sarkany rend, 1408. he loves titles, old larry. he has written a number of books, including bloodline of the holy grail (element books, shaftesbury, dorset, 1996, in which he claims that the merovingians and their offshoots, like the british house of stuart, were seeded by jesus and mary figure 18: the united nations is a whollyowned subsidiary of the illuminati. its symbol includes the laurel leaves and the world in 33 sections- a constantly recurring esoteric number, as in the 33 degrees of the sco

DAVID ICKE THE BIGGEST SECRET

built, was formerlyknown as el-kahira, a name which derived from the arabic noun, el-kahir, their namefor. mars.33 ancient texts reveal that the measurement of time was much related tomars, and march 15th, the ides of march (mars, was a key date in their mars-relatedcalendar, as was october 26th. the first marked the start of spring and the second wasthe end of the year in the celtic calendar.34 the holy grail stories of king arthurconnect with this theme, also. camelot apparently jneans martian city or city ofmars.35i think there is truth in all the views summarised in this chapter of the cataclysmicupheavals the earth has suffered in the period between 11,000 and 1,500 bc. the firstone ended the golden age and obliterated the high-tech civilisations that had existedbefore then. the extr

ossbreeds. nimrod was the fish-god dagon who wasdepicted as half man, half fish.3 it is possible that this was symbolic of him being halfhuman, half scaled reptile. queen semiramis was also symbolised as a fish because thebabylonians believed fish to be an aphrodisiac and it became the symbol for thegoddess of love.4 hence the use of the fish in christian symbolism and architecture. inher role as the holy spirit, semiramis was pictured as a dove holding an olive branchand semiramis means branch bearer as in ze (the) emir (branch) and amit(bearer).5 note also the symbolism of this in the story of noah and the great flood,when the dove came back bearing an olive branch. the return of the reptilians after theflood? the name, semiramis, was evolved from the earlier indian deity, sami-rama-isio

ols.11 the general language of egypt was calledcbt, qbt or cbt, and is better known as copt or coptic. the sacred language of themystery schools took its name from obr or abr which, in these times, meant thepassage from one place to another and a transition of some kind. exactly the point ofthe original mystery school teachings, a transition to greater enlightenment. abrbecame ambres, the name of the holy doctrine reserved for initiates, and it was alsowritten as ambric, hebric, hebraic and. hebrew.12 the hebrew alphabet has 22 letters,but the original, before the time of moses, only contained ten, and its true meaningwas known only to the priests.hebrews were not israelites or jews, they were initiates of the egyptian mysteryschools, or at least their founders were. no wonder it has prove

ret teachings of all ages, p clxxxiii.29ibid, p clxxxiii.10230barbara g. walker, the womans encyclopaedia of myths and secrets (harper collins, sanfrancisco, 1983).31jordan maxwell, the book your church doesnt want you t o read, p27.32it is from this that we inherit the christian term, curate.33john allegro, the book your church doesnt want you to read, pp 228-233.34laurence gardner, bloodline of the holy grail (element books, shaftsbury, 1996, p 63.35alan albert snow, director of the institute for judeo-christian origin studies, the book yourchurch doesnt want you to read, pp 63-66.36on mankind, their origin and destiny, p 368.37acts 24:538albert snow, astrology in the dead sea scrolls, the book your church doesnt want you t oread, p 65.39psalms 80:8.40isaiah 5:7.41the occult conspiracy

for judeo-christian origin studies, the book yourchurch doesnt want you to read, pp 63-66.36on mankind, their origin and destiny, p 368.37acts 24:538albert snow, astrology in the dead sea scrolls, the book your church doesnt want you t oread, p 65.39psalms 80:8.40isaiah 5:7.41the occult conspiracy, p 14.42jordan maxwell, the book your church doesnt want you t o read, p29.43luke 2:7.44bloodline of the holy grail, p 37.45ibid, pp 36-37.46the book your church doesnt want you to read, pp 182, 183.47 christopher knight and robert lomas, the hiram key (arrow books, london, 1997, p 310.48john e. remsburg, the book your church doesnt want you to read, p 171.49ibid.50ibid, p 172.103cmapter fiveconquered by the crossthe christian church is a farce founded on a fantasy. if anyone requires confirmatio

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

of truth and fascist agendas not becoming of the truly enlightened. below are quotes written by high level masons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i

serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspectors general, we say this, that you may repeat it to the brethren of the 32nd, 31st, and 30th degrees- the masonic religion should be, by all of us initates of the high d

DAVIDSON DAN SHAPE POWER

er, as one gets more deeply involved in understanding how the universe functions, and in particular, how geometrical shapes resonate and generate power, the enigmatic view that geometrical symbols are sources of power unknowable or incomprehensible is a childish view. a true mystic believes that he/she 73 can know the cause and effect of things since each person is a part of the whole, a spark of the holy spirit of god, and by meditation and contemplation can achieve a true understanding of the universe and its function and operation. those who are using the term "sacred geometry" apply it to both the geometrical figures most would ascribe to normal geometry and to certain mathematical concepts which would be better described as "sacred mathematics. these are described in the following sec

DEMONIC BIBLE

the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renounce all gods. and i proclaim that satan lucifer is lord of this world. i proclaim that satan lucifer is god of the earth. i proclaim that satan lucifer is my master (drink from chalice[ notes: the renunciation of the "holy catholic church" is not meant as a validation of its claim to apostolic succession as the "tru

ver you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voices and swore obedience and faith to him that liveth and triumpheth, whose beginning is not nor end cannot be, which shineth as a flame in the midst of your palace and rayngneth amonst you as the balance of righteousness, and truth: move therefore, and show yourselves. open the mysteries of your creati

e, your god; the true worshipper of the highest (lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true wor

re] are mighty in the parts of the earth and execute the judgment of the highest. to you it is said, behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne and rose up in the beginning saying, the earth let her be governed by her parts and let there be division in her, that the glory of her may be always drunken and vexed in itself. her course, let it run with the heavens, and as a handmaid let her serve them. one season let it confound another, and let there be no creature upon or within her the same. all her members let them differ

DIABOLUS

re of zoroastrianism, thus their ideals of magical practice were not specifically evil or wrong. they could also lay in the idea of predilection based on their methods of selftransformation through their own religious and socio-daemonic structures of becoming. to observe the view the zoroastrians had concerning akht, let us look at the context of which it was written- one, against the monition of the holy zartosht, that no injury should be inflicted by anybody on any person- the dark-conscienced (black-hearted, sorcerous and vicious akht, on account of his sorcerous practices and his enmity towards men, proclaimed that no good should be done to any person, but that every person should be rendered capable of doing evil (to others) 16 here we are able to discover the antinomian nature of akh

lack book it is presented here that ta us melek is the foundation of independent energy, motion and progression. in no mentioning of the black book is satan considered to be a negative force, rather a misunderstood power which can reside in each human being who can recognize what azazel is. 25 iblis, the the black light satanism in islam, published in gnosis magazine 23 then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and w

ch as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/genius which is attainable through magick. that the imagination holds keys to self-creation so does it hold the key to conversation of the holy guardian angel, the luciferian spirit which guides and which is considered our true self. it can be called a true self or higher self as this is the daemonic aspect of the mind, the gift of the black light as iblis gave humanity is inherent in our higher self, thus the imagination is a helper and beneficial ability that humanity must choose to master. all actions and deeds are manifested

our higher self, thus the imagination is a helper and beneficial ability that humanity must choose to master. all actions and deeds are manifested from an idea which emerges from the imagination inspiration guides and brings that which we desire spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coheren

th the natural order. by this separation and initial recognition of difference can then man and woman seek to become something better, this is the very essence of magick energy in motion, change and ascension. samael was the greatest prince in heaven. the celestial animals and the seraphim had six wings each, but samael had twelve. he took his cohorts and went down, and saw all the creatures whom the holy one, blessed be he, had created, and found among them none as astute and malicious as the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 noon is considered in the middle east to be the time of satan. 26 said "samael, the world has just been created, is this the time to rebel against god" the serpe

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. grimoire: in french "grammar. a text on magick (q.v. the

q.v) and kundalini (q.v. 2) the conscious, consisting of the will, memory, imagination, reason, and desire. the ruach corresponds with the fourth, fifth, sixth, seventh, and eighth sephiroth (q.v) on the tree of life (q.v. also corresponds to the psychic center at the solar plexus. ruach, eloheem: the spirit of divinity. similar to ruach (q.v, but on a cosmic scale. became the christian notion of the holy ghost, or holy spirit by early church fathers. runes: angular glyphs used both as magickal symbols and as letters of writing by ancient peoples of northern europe. a method of divination (q.v- s- sagatarius "the archer" in astrology (q.v, the ninth sign of the zodiac (q.v) having the qualities of mutable (q.v) and fire (q.v) and is ruled by the planet jupiter (q.v. on the rainbow wand (q

based not due to knowledge and work, but mere time in grade in the order. he wrote several books which were basically compilations from other sources with his comments. his writing style is not considered modern, and whatever wisdom he may have wished to share (suspect as some hold it to be) is hidden beneath his turgid prose. several of his translations of classical occult literature, including, the holy kabbalah has been very influential. he was the first person to produce a tarot (q.v) deck with a major book about tarot (q.v, the pictorial key to the tarot, at the same time. this deck is known as the rider-waite deck, and is the most widely known and used deck of today. the deck was drawn by g.d. member, pamela coleman smith. waite chose not to violate his vows to the g.d. by not reveal

ed it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered to be the first kabalistic book. re-produced in a.e. waite's (q.v) the holy kabbalah, and s.l macgregor mather's (q.v) the kabbalah unveiled. yhvh: the tetragrammaton (q.v. the ultimate, unpronounceable, supreme name for god/goddess. a code for the ultimate name of divinity, indicating that the divine being is a blending of everything physical, mental, and spiritual. also indicates that the nature of the divine being is a blending of opposites. this word has been

DION FORTUNE MYSTICAL QABALA

d they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force. 18. thus do we see in the tree a glyph of the soul of man and the universe, and in the legends associated with it the history of the evolution of the soul and the way of initiation. chapter iv the unwritten qabalah 1. the point of view from which i approach the holy qabalah in these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the

for my part, although i would not willingly mislead [page 20] anyone concerning the teachings of those of ancient days, and upon matters of historical accuracy stand subject to cor rection from any who are bettet informed than i am in these matters (and their name is legion, i care not one jot for the authority of tradition if it hampers the free development of a system of such practical value as the holy qabalah, and i use the work of my predecessors as a quarry whence i fetch the stone to build my city. neither am i limited to this quarry by any ordinance that i know of; but fetch also cedar from lebanon and gold from ophir if it suits my purpose. mystical qabala page 16 4. let it be clearly understood, therefore, that i do not say, this is the teaching of the ancient rabbis; rather do i

the bride of microprosopos, the isis of nature, the tenth sephirah, is two-aspected, and these aspects are distinguished as ama, the dark sterile mother, and aima, the bright fertile mother. we have already noted that she is called the great sea, marah, which not only means bitter, but also is the root of mary; and here we meet again the idea of the mother, at first virgin, and then with child by the holy spirit. 13. by the association of binah with the sea we are reminded that life had its primordial beginnings in the waters; from the sea arose venus, the archetypal woman. the association of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired

the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit, the enlightener; mystical qabala page 35 this is an attribution of the christian trinity that fits better upon the tree than its assignation to the three supernals, which brings the son in the place of abba, the father, and the holy spirit in the place of ama, the mother, and is obviously irrelevant and productive of innumerable discrepancies in the correspondences and symbolisms

ncy over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following passage of the sepher yetzirah 'achath (feminine, not achad, masculine, ruach elohim chum: one is she, the spirit of t

DION FORTUNE PSYCHIC SELF DEFENSE

nic aspect of a sphere, the matter is on an entirely different footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and es

ng to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns, in which they formed liaisons with angelic lovers, wh

water, again, is the vehicle of purification. it is used in the rite of baptism by the church and in the preparation of the place by the occultist about to perform a ceremony. strictly speaking, there should be a trace of salt in the water thus employed, and both salt and water are blessed with powerful invocations when the priest is preparing holy water, whether for a baptism, or for placing in the holy water stoup for the use of the congregation. as far as the occultist is concerned, salt to him is the emblem of the element of earth. it is also a crystalline substance, and crystalline substances, in their different forms, receive and hold etheric magnetism better than anything else. water, on the other hand, is the emblem of the psychic sphere. these two realms, between them, contain by

bed into a different position, taking care to turn it at a different angle; that is to say, if you have been in the habit of sleeping lying north and south, place your bed so that you will now be lying east and west. the following prayers may be used for the blessing of the salt and water"(pointing the first and second fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the so

god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decree

DONALDTYSON BLACKMAS

posedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god"

DONALDTYSON CORONZON

nzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the c

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

s of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. evil spirits have proceeded from their bodies, because they are born from men and from the holy watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. and the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless hunger and thirst, and cause offences. and these spirits shall rise up against the children of men and

canst not be tempted. if thou canst command me by the power of the most high, know that i did indeed tempt thee, and it repenteth me. i bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. but thy name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue

s last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that th

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rthern heaven. the never setting stars (6) are before thy face, and they are thy thrones, even as also are those that never rest. an offering cometh to thee by the command of seb. the company of the gods adoreth thee, the stars of the tuat bow to the earth in adoration before thee [all] domains pay homage to thee, and the ends of the earth offer entreaty and supplication. when those who are among the holy ones (7) see thee they tremble at thee, and the whole world giveth praise unto thee when it meeteth thy majesty. thou art a glorious sahu among the sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou beautiful form of the company of the gods; thou gracious one who art beloved by him that (8) seeth thee. thou settest thy fear in all the world, and through love fo

the gods, but she esteemed more highly the millions of the khu's. and she meditated in her heart, saying "cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto p. xc legend of ra and isis "ra in heaven and upon earth" now, behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. the holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double

ad grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. now the holy god arose, and the gods who followed him as though he were pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. the flame of life departed from him, and he who dwelt among the cedars) was overcome. the holy god opened his mouth, and the cry of his majesty reached unto heaven. his company of gods said "what hath happened" and his gods exclai

chantments which destroy sickness, and with her words of power which make the dead to live. and she spake, saying "what hath come to pass, o holy father? what hath happened? a serpent hath bitten thee, and a thing which thou hast created hath lifted up his head against thee. verily it shall be cast forth by my healing words of power, and i will drive it away from before the sight of thy sunbeams" the holy god opened his mouth and said "i was passing along my path, and i was going through the two the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (1 of 10 [8/10/2001 11:23:38 am] regions of my lands according to my heart's desire, to see that which i had created, when lo! i was bitten by a serpent which i saw not. is it fire? is it water? i am colder than water, i am h

the foot. for the text and french translation, see maspero, recueil de travaux, t. iii, p. 179 ff. 1. here water shall be sprinkled. 2. repeat four times. 3. repeat four times and burn incense. 4. here [pour out] fresh water, and [burn] two portions of incense. 5. repeat four times] p. cxi"[here is] unguent [here is] unguent. open thy mouth, o unas,[1] and taste the taste of the scent which is in the holy habitations. this scent is that which distilleth from horus, this scent is that which distilleth from set, and it is that which stablisheth the hearts of the two horus gods.[2] thou purifiest thyself with the heru-shesu] thou art purified with natron, and horus is purified with natron; thou art purified with natron, and set is purified with natron;[3] thou art purified with natron, and th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden

eraments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wood discovered and thrown across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century quete del st. graal, ascribed to walter map but probably only adapted by him. all the traditions of the kabala are embodied in the allegory contained

ronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power over them. obviously one could not, like the pagans, suggest that mere creatures had power over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive masonry masonic societi

crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they met secretly. the inquisition so terrorized the district in which they lived that the very name of albigenses was practically blotted out, and by the year 1330, the records of the holy office show no further writs issued against the heretics. it seems possible that such heresies as the albigenses and the cathari, with their belief in lucifer as lord of the world, may have sometimes merged with the pagan folklore that went to form the witchcraft heresy, which was also ruthlessly persecuted by the inquisition (see also gnostics; arthur guirdham) sources: holmes, e. g. a

3, retired british marine officer, who was the psychic medium of part of the glastonbury scripts in the experiments of frederick bligh bond (1864.1945, detailed in bond s book gate of remembrance (1918. all hallow s eve one of the ancient four great fire festivals in britain, supposed to have taken place on november 1, when all fires, save those of the druids, were extinguished, from whose altars the holy fire had to be purchased by the householders for a certain price. the festival is still known in ireland as samhein, or la samon, i.e, the feast of the sun, while in scotland, it has been given the name of hallowe en. all hallow s eve, as observed in the church of rome, corresponds with the feralia of the ancient romans, when they sacrificed in honor of the dead, offered up prayers for th

announce both the birth of john the baptist to zachariah and the coming birth of jesus to the virgin mary (luke 1:11.38. developing notions about angels in the intertestimental period (the centuries just prior to the christian era) as the jewish notion of angelic orders developed, michael and gabriel were named as two of the seven archangels. the alleged prophecy of enoch states, michael, one of the holy angels who, presiding over human virtue, commands the nations. the same volume notes that raphael, presides over the spirits of men. and other angels who will become integral to western angelic and magical lore appear: uriel, who angel of north america encyclopedia of occultism& parapsychology. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

umerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a society stated in a manuscript of the rosicrucians (under the pseudonym omnis moriar) at cologne, germany, to have been founded in that city in the year 1

n. the latter part of the work of the two inquisitors gives minute directions for the mode in which the prisoners are to be treated, the means to be used to force them to a confession, the degree of evidence required for conviction of those who would not confess, and the whole process of the trials. these show sufficiently that the unfortunate wretch who was once brought before the inquisitors of the holy see on the suspicion of sorcery, however slight might be the grounds of the charge, had very small chance of escaping out of their claws. the malleus contains no distinct allusion to the proceedings at the sabbath. the witches of this period differ little from those who had fallen into the hands of the earlier inquisitors at the council of constance. we see plainly how, in most countries

(or maria de jesus (1602.1665) a spanish nun, maria fernandez coronel, who founded and was abbess of the franciscan recollects at agreda. she published a work entitled la mystica ciudad de dios (the mystic city of god, a miracle of the all-powerful, the abyss of grace: divine history of the life of the most holy virgin mary, mother of god, our queen and mistress, manifested in these last times by the holy virgin to the sister marie of jesus, abbess of the convent of the immaculate conception of the town of agreda, and written by that same sister by order of her superiors and confessors. this work, which was condemned by the sorbonne, described many strange and miraculous happenings said to have befallen the virgin mary from her birth on, including a visit to heaven in her early years, when

association a zoroastrian group founded in 1890 by ottoman zar- adhusht hanish (1854.1936. the name mazdaznan is derived from the persian mazda and znan which hanish translated as master thought, although this interpretation might be questioned by persian scholars. as a zoroastrian group, members affirm the monotheistic faith in the lord god mazda, the creator of humanity. god finds expression in the holy family of father (the male creative principle, mother (the procreative female principle, and child (destiny/salvation. hanish was born in leipzig, germany. when only a boy, he was supposed to have been taken to a persian monastery at math-el-kharman and taught every major art and science, including occultism. early in this century, hanish settled in chicago, where he founded mazdaznan. in

nael, and then by reciting the prayer of the salamanders. the earth is exorcised by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs, and necksa for the undines. these names, it will be noticed, are borrowed from folklore. the laying of an elementary spirit is accomplished by its adjuration by air, water, fire, and earth, by bre

EVIL AND UNCLEAN SPIRITS

steps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the s

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to whom solomon would be compared, had lived and had pursued his spiritual work. like cayce s, solomon s readings encompassed atlantis, reincarnation, healing, prophecies, and more. the source claimed to be a greater power than the spirit or channeling entities that were a good part of the focus of the new age movement of the 1970s and 1980s. its mission was to provide a way for seekers to touch the holy spirit within them and, thereafter, to let it guide them. before his death in 1994, solomon had conducted thousands of readings, many preserved on tape and sold by associates who seek to keep his and the source s memory alive. see also: atlantis; channeling further reading beidler, william, 1977. paul solomon. another cayce? fate 30, 2 (february: 56 61. a healing consciousness, 1978. virg

FAUST

gner. wagner oh, what a feeling you must have, great man, thus venerated by this multitude! oh, happy he who, through his own gifts, can draw such a gain, such gratitude! the father shows you to his brood, each asks and hastes and nearer draws; the fiddle stops, the dancers pause. you go, they stand in rows to see. the caps are quickly lifted high; a little more and they would bend the knee as if the holy sacrament came by. faust only a few steps farther, up to yonder stone! here let us rest a little from our straying. here often, wrapped in thought, i sat alone and tortured me with fasting and with praying. in hope full rich, firm in the faith possessed, with tears, sighs, wringing hands, i meant to force the lord in heaven to relent and end for us the fearful pest. the crowd s applause n

t go in the head, a brilliant phrase will serve you in good stead. yet, first of all for this half-year, observe the best of systems here you take five lectures daily- understand? and when the clock strikes, be on hand! be well prepared before the start, with paragraphs well got by heart, so later you can better look and see he says naught save what s in the book; but write away as unabated as if the holy ghost dictated! student you will not need to say that to me twice! i can foresee how much i ll gain from this advice; because what one has down in black and white it is a comfort to take home at night. mephistopheles but come now, choose a faculty! student i can t adjust myself to law- not possibly. mephistopheles i can t blame that in you, it s no demerit. this science as it really is i

rgaret how do you feel about religion? tell me, pray. you are a dear, good-hearted man, but i believe you ve little good of it to say. faust hush, hush, my child! you feel my love for you. for those i love, i d give my blood and body too, would no one of his feelings or of church bereave. margaret that s not enough. we must believe! faust must we? margaret ah, could i but impress you, henry dear! the holy sacraments you also don t revere. faust i do revere them. margaret but without desire, alas! it s long since you confessed or went to mass. do you believe in god? faust my darling, who dare say: i believe in god? you may ask priest or sage, and you ll receive what only seems to mock and stay the asker. margaret so you don t believe? faust sweet vision, don t misunderstand me now! who dare

out the burning arrows of remorse, from suffered horrors cleanse his inmost part! four pauses makes the night upon its course: hasten to fill them with your kindly art! his head upon a cooling pillow lay, then bathe him in the dew from lethe s stream! his limbs, cramp-stiffened, soon will freely play when rest has made him strong for morn s new beam. perform the fairest elfin rite, restore him to the holy light! chorus [singly, or two or more, alternating and together. when the breezes, warmth exhaling, fill the green-encircled plain, twilight sinks its mists enveiling, brings sweet fragrance in its train, softly whispers peace to mortals, rocks the heart to childlike rest, closes eyelids, daylight s portals, of the weary and oppressed. night already sinks and darkles, holy follows star on

e no wise man for the stone. a spacious hall with adjoining apartments decorated and adorned, for a masquerade. herald. don t think ye ll here see german revels, a dance of death, of fools and devils! a cheerful festival awaits you here. our ruler, when to rome he went campaigning, his profit and your pleasure gaining, the perils of the alps disdaining, won for himself a realm of cheer. first, at the holy feet bowed down, a grant of power he besought, and when he went to fetch his crown, the fool s-cap too for us he brought. now we are all new-born in years, and every well-sophisticated man happily draws it over head and ears. akin to crazy fools he now appears, under it acting wisely as he can. i see the crowds are coming yonder, some pair in love, some swing asunder, crowd presses crowd

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nd the baal shem tov (the father of chasidism. the core idea of the shevirat hakelim is that the universe was shattered at the moment of creation (mirroring the big bang theory. from this inflationary event, holy sparks flew off in all directions. some returned, and others became embodied in all forms of matter. from this arose the idea of tikkun olam, or the perfection of the world, in which all the holy sparks return to the state of unity that preceded the creation of the universe. a parallel in chaos theory is the concept of a disturbed system that strives to revert to a former condition of quasi-stationary equilibrium. the work of the chariot trust published the first english translation of all ten branches of the etz hachayyim in 1973 -0= the primary texts of the mystical qabalah are

er yetzirah (book of formation, the ayin i is alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one

sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth of first, or simply first (depth of) last (depth of) good, and (depth of) evil. in the zohar, they are the sefiroth knowledge, mercy, power, and beauty. each set of these four sefiroth corresponds respectively with the three mother letters alef a, mem m, and shin s, and the letter tav t of the holy temple. in the flat forms of the tree, the sefirah mercy/water moves into the column of the right and sefirah power/fire moves into the column of the left (see figure 3.5 on page 89. the four sefiroth of the inner court are also shown as corresponding to the four celestial heads of messiah of the lord hvhy. these four heads are functionally instrumental in creating, maintaining, and disso

reness of their true identity until awakened to it by a perfect master who has incarnated to do so, or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burning bush. the qur an also tells us that master mosheh was guided by al khidr, often referred to as the green one or the jew. the perfect master john baptized master yeshuvah in the holy spirit. the monk tota puri struck the bengali avatar sri ramakrishna in the center of his forehead with a sharp rock. it immediately sent him into a nirvikalpa samadhi that lasted for six months and culminated twelve years of intense spiritual practices, after which ramakrishna commenced his activity as a world teacher. the mystery of messiah (heb. mashiach) has been an important componen

our-fold nature and function. all four aspects are mentioned and alluded to in numerous ways and places in the tanakh, the peshitta, and the qur an. in the qabalah, the four aspects of celestial messiah are described as four heads. the four heads correspond respectively to the four sefiroth of the inner court of the tree and to the three mother letters alef a, mem m, and shin s, and the letter of the holy temple, tav t. the four heads emanate in pairs and represent the differentiated action of small face in manifesting, sustaining, and dissolving the creation. in the sefer yetzirah, the celestial heads of messiah are: 1. depth of first (tysar qmvi, omehq reshith, corresponding to the letter alef a. also simply called the first, active in creating. 2. depth of last (tyrxa qmvi, omehq achari

FIRE OF QAYIN RITE

am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent within my blood, kindle the shinning fire of my inheritance. by goat and serpent, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick needs the original formula which it came fro

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

at the latter is the correct title would have been known from lactantius who calls it sertno perfectus; optimist gnosis. hermes trismegistus, asclepius, tat, and hammon meet together in an egyptian temple. no others were admitted, for it would be impious to divulge to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies the

and its translation in ficino's eagerly read pimander, it would have seemed that augustine must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a

only be understood by reading the asclepius in the context of ficino's pimander, and the pious interpretations of it in his commentary. the attitude to the famous lament of the asclepius would also change. this moving and beautiful piece of pro-egyptian rhetoric is suffused with a moral indignation reminiscent of hebrew prophecy, by which the author may indeed have been influenced. the passing of the holy egyptian religion is identified with a breaking up of the moral law, and its eventual restoration with the restoration of morality. the decay of the "religion of the world" brought with it the decay of ethics and utter moral confusion. hence the pious and good man should hope for its promised return, and the lament could begin to look quite differently from the way 4i ficino's "pimander"a

d other distresses. according to celsus we might practise magic and 1 julian, works, loeb edition, i, pp. 405, 407. 3* 59 hermes trismegistus and magic sorcery rather than christianity, and believe in an unlimited number of daemons rather than in the self-evident, and manifest supreme god' writing after the pagan reaction, augustine cannot accept lactantius' hopeful view of hermes trismegistus as the holy prophet of christianity, and utters his warning against the demon-worship of the asclepius. yet even augustine lent his support to the colossal misdating of that work, by which hermes appears as prophesying the coming of christianity, though he had this knowledge through the demons. believing in the immense antiquity of the corpus hermeticum and the asclepius, and following lactantius' es

s, which he cites in chapter xxi,1 and where he might have noticed the quotation from celsus where the pagan accuses the christians of mocking the egyptians "although they show many profound mysteries and teach that such worship (in the egyptian magical religion) is respect to invisible ideas and not, as most people think, to ephemeral animals."2 eager to snatch at anything in favour of his hero, the holy hermes trismegistus, ficino might have been encouraged by origen's reply to this "my good man, you commend the egyptians with good reason for showing many mysteries which are not evil, and obscure explanations about their animals" nevertheless, the context in which this remark is made is less encouraging, and origen's whole effort was directed towards refuting celsus' view of the history

FRATER ELIJAH ANGELS OF CHAOS

nt you to keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the be

chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a

nto the autonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i opted to use the desire of godpath in accordance with one s will. the rog is a thelemic-hga-quabalistic-left-hand variation of the dark matter at hand rite. this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the

(all in one breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is

dangerous territory here, because obsession is sure to follow. thus we get now into the subject of liber chrnzn see now appendix i and ii. afterwards i shall explicate the relations to the goddess-force babalon and the scarlet brotherhood. 6 the rite of suffering death be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness

FRATER U D PRACTICAL SIGIL MAGIC

tten. this technique seems to be reasonable, but then, of course, it is suited only for long-term operations. nevertheless, it cannot be denied that sigils are more effective in relation to how completely they have been obliterated from consciousness. ray sherwin has presented an explanatory model which is quite enticing.13 to explain the illustration it should be mentioned that sherwin considers the holy guardian angel (cf. the abramelin system) as being the psychic censor (a somewhat unconventional interpretation which has its source in chaos magic. the term kia is taken from spare fs system and is explained by sherwin fs description of point k. now, a and b join to construct the sigil, which then has to be implanted in d. if d refuses to accept the sigil, it is pro bably because it does

on with the hga will achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membr

ebr. 1 f. 1 f. namombers of ju es in acc rd with the nu piter rs4. divinabba ew. 16. 16. 34. el ab. 36. iophiel, in telligence o jupiter emon o 36. hismael, d jupiter. constructing sigils with planetary cameas/ 113 table of mars numbers hebrew letters seals of characters of mars his intelligence his demon divine names in accord with the numbers of jupiter numbers divine names in heb he, letter of the holy name 2 a 325. graphiel, intelligence of. 325. b mon of mars. rew 5. 5. 65. donai. mars artzabel, de. 114/ practical sigil magic table of the sun numbers hebrew letters seals or characters of the sun his intelligence his demons divine names in accord with the numbers of jupiter n d vau, letter of the holy prolonged he, letter of the holy name 3 e 1 n the sun 6 s the sun umbers6. ivine name

FREEMASON BLUEBOOK

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

arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and kee

agree, so you, as master of this lodge, are admonished, by the symbolic meaning of the square upon your breast, to preserve that moral deportment, among the members of your lodge, which should ever characterize good masons; and to exert your authority to prevent illfeeling or angry discussion arising to impair the harmony of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light in masonry will guide you to all truthwill direct your paths to the temple of happiness, and point out to you the whole duty of man. the square teaches us to harmonize our conduct by the principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respe

now that he is one to whom the burdened heart may pour out its sorrows; to whom distress may prefer its suit; whose hand is guided by justice, and whose heart is expanded by benevolence. in short, by a maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (48 of 76 [11/22/1999 11:51:56 am] diligent observance of the bylaws of your lodge, the constitutions of masonry, and, above all, the holy scriptures, which are given as arule and a guide to your faith, you will be enabled to acquit yourself with honor and reputation, and lay up a crown of rejoicing, which shall continue when time shall be no more. brother senior and junior wardens:you are too well acquainted with the principles of masonry to warrant any distrust that you will be found wanting in the discharge of your respec

and wholly impartial; be watchful over the treasury; having an eagle eye upon every portion of his jurisdiction; and breasting over the restless spirit of innovation. such are some of the more important qualifications which a grand master should possess, and the leading errors which he should avoid. while the tools of operative masonryto us the most expressive symbolsthe book of constitutions and the holy writings are all placed in your charge, i would call your attention specially to the latter. in this you find the principles upon which masonry is founded: from this it derives its wisdom, strength and beauty: this will confirm your faith, strengthen your hope, encourage your charity, and direct you to that temple where all is harmony, love and peace. i also deliver to you the emblem of t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other kingdoms of life on earth are variously affected by the present elements, so that some like heat, others prefer cold, some thrive on moisture and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles of condensation and evaporation of the moist

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

things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us* and now has he obtained a more excellent ministry by how much also he is mediator of a better covenant which was established upon better promises; for if the first covenant had been perfect then there should be no place for a second. but finding fault with the old

FREEMASONS SATANISM AND SYMBOLISM

ceanside, ca 92049-0713, usa (760) 757- 6600 (760) 721- 3806 (fax) e-mail: rosfshp@rosicrucianfellowship.e freemasonry the worship of lucifer, satan part 1 of 5 a majority of this page on freemasonry was taken from masonic books that were published by masonic publishing companies. most of these writings were kept secret. biblical admonition has been taken carefully, comparing masonic teachings to the holy bible. in i john 4:1, we read "beloved, believe not every spirit, but try (test) the spirits whether they are of god: because many false prophets are gone out into the world" we see that any religious teaching that does not conform to scripture is from a "false prophet" many people still do not understand the importance of studying this subject to its logical conclusion. their spiritual f

ch pagans have used to refer to satan over the centuries and they are in the satanic bible. we'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the forem

s published as a secret book. now do you see why freemasonry insists that their initiates take a solemn vow to never divulge their secrets, under the penalty of having their throat slit and being disemboweled? but, albert pike, the most revered 33 degree mason of all time, has more blasphemy. listen to him describe the ouroboros, the symbol of the serpent devouring his own tail "it is the body of the holy spirit, the universal agent, the serpent devouring its own tail [morals and dogma, p. 734, teachings of the 28th degree, knight of the sun, or prince adept] thus, freemasonry blasphemes both jesus christ and the holy spirit of the trinity. what did jesus christ say about this type of situation "all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy

or prince adept] thus, freemasonry blasphemes both jesus christ and the holy spirit of the trinity. what did jesus christ say about this type of situation "all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy ghost shall not be forgiven unto men. and whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the holy ghost, it shall not be forgiven him, neither in this world, neither in the world to come [matthew 12:31-32] bible scholars call this sin, the unpardonable sin. congratulations, masons, you have just committed the unpardonable sin. this is very serious, because, once a person commits the unpardonable sin, the holy spirit stops working in his heart, convicting him of sin and trying to get h

r years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons worship the sun in general and the egyptian sun god, ra, particularly. finally, note that the sharp end of the square is driving deeply into the holy bible beneath. as christian author, ralph epperson proves in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prophecies! this symbol captures this goal perfectly. sex in masonic temple- and the pomegra

FULLER J F C SECRET WISDOM OF THE QABALAH

h the qabalah there is a large number, of which the following is a small selection which may be useful to the student. qabbalah, the philosophical writings of solomon ben yehudah ibn gebirol or avicebron, isaac myer, 1888; la kabbale ou la philosophie religieuse des hebreux, ad. franck, 1889. the kabbalah, its doctrines, development, and literature, christian d. ginsburg, second impression, 1920. the holy kabbalah, a. e. waite, 1929. the secret doctrine of israel, a. e. waite, 1913. the history of magic, eliphas levi, 1913. the book of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater acha

tween the third eye and pure spirit. god to this third eye is not nothing, he is all things; for when this eye is open he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the universe, not even the vapour which goes out of our mouths; as all things, it has its place and its destination, and the holy one, blessed be it, makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. 18 the qabalist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-be

niverse. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exis

as made of the same earth out of which was raised the sanctuary of the earth. and the earth on which was the sanctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagr

e flesh. since this fundamental law of equilibrium was first grasped, and it sinks back long before qabalistic days, nothing has been added to the essential knowledge of man; and the philosophy of the classical age, the magic of the medieval, and the science of the modern ages are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world is constructed on this principle, upper and lower, from the first mystic point up to the furthest removed of all the stages. they are all coverings one to another, brain within brain and spi

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

rpent as a religious emblem, and the various ideas connected with the traditional tree of life, have been exposed [6] essays on symbolism, p. 84. the palm, the pine, the oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the ficus religiosa, or the holy bo tree of india. something of the true significance of the traditional tree of life may be observed in the ideas connected with the worship of this emblem. the fig, when planted with the palm, as it frequently is in the east, near temples and holy shrines, is regarded as a peculiarly sacred object. when entwining the palm, which is male, it is always female; from their embrace kalpia, or

intoxicating quality within it, came to constitute the god-idea. it was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of god; water, at the same time, standing for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore

who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life, or of wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, among all people

at it constituted, however, the dual or triune unity venerated by all the nations on the globe of which we have any record, appears to be well established [41] bunsen, history of egypt, vol. iv, p. 421. we have seen that although the two sex-principles which underlie nature constituted the creator, the ancients thought of it only as one and indivisible. this indivisible aspect was the sacred iav, the holy of holies. when it was contemplated in its individual aspect it was creator, preserver, and destroyer, each of which was female and male. the difficulty of the ancients in establishing a first cause seems to have been exactly the same as is ours at the present time. when we say there must have been a god who created all things, the question at once arises, who created god? according to th

ce where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents the threefold aspect of the force within the sun. the doctrine maintained throughout the geeta is not only that the great life-force

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

etoutmany times on the adventure,buthad always wandered away on quite alien trails and on haphazard quests; and to this day the matter remains so doubtful thatiam not quite surewhetherwaite and i ever discovered the school in the dim english village which poe describes in 'william wilson. the fact was thatbothof us had so many interests, which led us astray. waite, perhaps,thoughtthat hemightfind the holy grail, disguised, disgraced and dishonoured in some back shop of a back-street; while i have always had the great and absorbing desire of going the other way. the other way?thatis the secret. anyhow, on this long-ago afternoon we were lounging up the weary-all hillofpentonville, when waite stopped suddenly. i looked at him in some curiosity. there was a singular expression on his face. hi

ent,butwouldalwaysargue overit furiously andjoyously.whenwriting to waite about their disputes over theholygrail, machen reminded him:was therenota tacit convention that we should avoid mere argument? if this still stands: good: if not: have at you forallyour opinions as to the church and the heresies! from them all, so far as i understand them, i wholly and heartily dissent: in the hypothesis of the holy assembly i do not believe:in the popish church as thesolecustodian of the faith or sacraments i utterly disbelieve! i am readyifnecessary to maintain theses on all these points, when and where you will.7at the time of their meetingbothmen were involvedwithgeorge redway, waite as an author and machen aseditor of jluzlford's antiquarian,in which capacity he persuaded waite to produceessaysf

itwas that i knew his mind so very well from friendshipwithhis printedpages-evenperhaps there may have been some link out thepast-3beall this as it may, i am one of manywhohave much to thank him for. in an age of outward turmoil and unrest he has told us of the things within: of how the base metal of material desires may be transmuted into spiritual gold. in'theway of divine union' and'thebook of the holy grail' he has given to the world priceless treasures. hidden within them are deep mysteries(moremenofmark,1922, p. 22).they werenotdestined to remain friends for long. initially allwentwell;coburntooka seriesofphotographsofwaite as imperatorofthe order, at earl'scourtsquare, and three portrait studies for publication; one of these appears inmoremenofmarkand a second was exhibited bycoburn

' and arranged for the printing of a manifesto. but among those involved in drafting the manifesto wereboth].s. m. ward and alvin langdon coburn;whenward drifted away, plans for the'college'werepostponed, andwhencoburnwas banished they were altogether abandoned. lectures, however, continued to bring in occasional new members. he addressed the theosophical society in 1919on 'some mystic aspects of the holy grail (one memberofthe audience recalledthathe arrived late;butshejoined his order nonetheless);6he spoke frequently at masonic research societies,7and in 1923 he lectured to the porchway group on'thegreat symbols of the tarot' and to the students' research society on'thekabbalah and the mystic quest. both lectures were for267 audiences of eager theosophists and onbothoccasions new recrui

to believethatexcavation was worthwhile. after days spentsight..seeing attinternandcaerleon, waite accompanied prescott on his visit to mr lysaght (the owner, read to him his'non..committal effort' in supportofprescott's notions (the sanity .of which he privately doubted, and returned, somewhat bewilderedby the wholeaffair,to ramsgate. for waite,'thearthurian caerleon isnoton this earth.-nor was the holy grail. as he passed his eightieth year, waite's travels grew less in number and he relied on his friends andordermembers to come to him.whenthey did, they found that his health wasfailing-andit was not, as it had often been in the past, amaladeimaginaire(in 1931, the year in which he began his 350,000 word revised version oftheholygrail,he entered his occupation on the census form as 'occ

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

icrucian myth, set out in the manifestoes, is this 'according to the "fama fraternitatis benedicti ordinis rosae crucis" and the "confessio fraternitatisrc."the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in1378,of a noble family, and received his education in a cloister. a certain monk, p.a.l, took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary ofmountcarmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries thefoundationdoctrinesoftheir religion and philosophy, and their artsofmedicine; and he at last settled down in south germany about the ye

n in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualist thought in england. others were more circumspect and, whether from natural reticence or fear of episcopal wrath, carefully avoided publicity. one such group had affinities with the rosicrucians.theguild of the holy spirit was first brought to public noticein]anuary1881in the first issue of the spiritualist journallight,a brief note referred to the guild, saying:'theproceedings of the society are quite private, but it is known that the objects pursued are the study and practice of christian mysticism. although the attainment of startling phenomena was not contemplated, yet some satisfactory results e

rit255 communion..there are gradations in our guild; but all, from the inner to the outermost circle, are believers rather than inquirers.'hewas anxious, too, to stress that the guild guarded itself against curiosity-hunters;'inthat sense only is our society a secret one' it was already common to find priests, of the anglican variety at least, within freemasonry, but the existence of the guild of the holy spirit indicates the rudimentsofa willingness to be partofa hierarchical society devoted to occult pursuits on the part of clergymen without a masonic background. besides communication with the departed there were other aspectsofspiritualism which were well known and enthusiasti255 cally supported not only by spiritualists at large but also within the confinesofthe s.r.i.a. clairvoyance (

dendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model magus for many wri255ters-forsomerset maugham inthemagician,for m. r.james incastingtherunes,even for himself inmoonchild(1929),where his fellow magicians of the golden dawn, all thinly disguised, appear as incompetentbutvicious necromancers battling against the holy magicofcyril grey/simon iff, who is crowley. he probably named himself after simon magus, who, to crowley's inverted wayofthinking, represented all that is good in a magician.tocharles williams, however, simon magus was the anti255 thesisofgood, and the one true black magician in his novels is duly called simon the clerk. he it is who seeks world dominion in william's last novel,allhallow

final repetition of the reversed name they would become still more distinct,butboth at his disposal and subject to his will. he would divide without dis-uniting, one to go and one to stay, the spiritual link betweenthemonly just not broken, but therefore permanent.13necessarily he fails and is finallyvanquished-asare all pro255 fessorsofwickedness in williams' novels, whether they seek to defile the holy grail, to master the true tarot, or to seize the stoneofsolomon. in each case the themeofthe novel is drawn from conceptsthatwilliams could, and probably did, find ina.e. waite's fellowshipofthe rosy cross,butthe elegant structureofhis work and the peculiar orthodoxy of his theology are williams'own-thegolden dawn was alwayshis servant, never his master. in like manner arthur machen was l

GILBERT THE MAGICAL MASON

of a teacher or school which conflicted with the dominant faith: a few exalted clerics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father's arm was a long way off, and he did not unnecessarily degrade a priest of high rank unless for contumacy to some personal order- while on the other hand each one of ten thousand common parish priests16themagical masoncould easily be cajoled into a visit to a neighbouring monastery and there retained until released by a merciful karma.itseems to me that there is a parallelism, and

tings,vol6, no.is, pp.3-14.]2.dataofthehistory oftherosicruciansaccording to thefama fratemaatisbenedictiordinisrosaecrucisand theconfessiofraternitatisr.c.the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in 1378, of a noble family, and received his education in a cloister. a certain monk,p.a.l.,took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary of mount carmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries the doctrines of their religion and philosophy, and their arts of medicine; and he at last settled down in south germany about the year

ed them into enthusiastic pupils, and giving his new society his own name, he laid the foundation of that scheme of mystical philosphy, which we are now here to perpetuate and carry into practice: let us remember that he died in the year 1484, that is so far back as the reign of our king richard the third. the fratres of the original collegium, who met in the 'domus sanctus spiritus, or 'house of the holy spirit, were learned men, earnest students and public benefactors. their rules were:thatnone of the members shouldprofessany art except to relieve the sick and that gratis; each one should wear the ordinary dress of the country, and should attend on corpus christi day at a general convocation every year, whenever possible to do so; each one should seek a suitable pupil to succeed him; tha

tosay anything of our author's controversies, nor of his anatomical and medical works; theyin memory of robertfludd53are now only of antiquarian interest. he died at coleman street, worn out by mental labour and anxieties. his body was brought to bearstead to his native village, and lies buried by the milgate chantry at the eastern end of the north aisle of bearstead church, which is dedicated to the holy cross.themonument to his memory was erected in 1638 by his nephew, for he died unmarried; it was formerly on the south wall of the chancel: it represents our frater in his study with an open book before him, and below is a lengthy inscription. over the bust is an escutcheon with his family arms. the site of the house where robert fludd was born is now occupied by a more recent building. s

c,butfor bare safety, to control the powers of the unseen world of spirits. but again however learned you may be, still would your knowledge be vain without courage to enable you to use it when performing or attempting any occult work, for then indeed do the powers of evil assail, and then do horrors appal. as to evil spirits, hark even to the christian hymnbook 'christian, dost thou see them- on the holy ground. how the hosts of darkness compass thee around' they do indeed- yet most orthodox christians will turn on you, and deny their existence, though they sing of them. the spirits of the elements are both good and bad. the astral forms of good men will harm you not, but the elementaries, or astral shells of the wicked, and especially of the self-slain, are fertile sources of evil sensat

GILBERT THE SORCERER AND HIS APPRENTICE

follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of

ames of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45assiah=ben 52 they are the totals of the numbers of the letters of the tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the si

ormula accordingly narrated the event. baldurrade.thefoalsladeslippedset bone to bone,sinewtosinew,heal in odin's.name.thewords are given in various forms, but the substance is the same. this spell is to be found in nearly every book on scandinavian folklore. afterwards it was christianized, and referred to an accident in christ's ride to jerusalem 'the lord rade, and the foal slade, etc 'heal in the holy ghaist's name, i have been. told that this spell has been practised in orkney within living memory, but i had not actually met with it until three years ago, when being in penzance and driving out to see some druidic remains, i fell into conversation with the driver.atfirst, with true celtic caution, he denied that any witchcraft remained in cornwall. but after i had told himsome.experien

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

ritten authority for 6 lodges, because, he does not want to have half 40[40] for reuss, see e. howe 8r h. moller, theodor reuss and irregular freemasonry in germany 1900 1923, in aqc 91, 1978 the german masonic world condemning him as well as half the english who condemn him for the a& p. rite'41[41] a charter was issued by yarker to reuss on 21 february 1902 to constitute the swedenborg lodge of the holy grail no. 15 at berlin. nor was this an ordinary lodge. it was to be the mother lodge of germania with power to form a provincial grand lodge and temple of the swedenborg rite, and to found subordinate lodges at his discretion and on my approval.42[42] establishing the provincial grand lodge of germany had not been without trauma for westcott. leopold engel, with whom reuss had quarrelled

GILBERT R A THE MASONIC CAREER OF A

ke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of

ther lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfais

, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden

etween four roses gules, which is, of course, purely rosicrucian and is assigned to me by myself for that reason'73[73. thus prepared, he travelled to geneva, arriving early on 28 february 1903, to be received by joseph leclerc (1835-1927, great prior of the independent great priory of heivetia. on the evening of the same day waite received the two grades of squire novice and knight beneficent of the holy city although, under normal circumstances, a period of one year was supposed to elapse between receiving the first and the second. waite's account of the evening emphasizes his innate snobbery 'the gathering from an english point of view was exceedingly mixed, consisting (a) of respectable tradesmen, as e.g. booksellers (b) members of the french parliament (c) persons who had the appearan

be something to possess a rite which requires no reconstitution, as in 73[73] ibid, 22 february 1903. the motto was that which he used in the golden dawn and in the f.r.c. it is taken from the vulgate (of the book of tobit. the arms are reproduced on the covers of a new encyclopaedia of freemasonry 74[74] diary, 3 march 1903 75[75] ibid 2 may 1903 the case of martinism. if i do secure the rite of the holy city, there will be trouble, i suppose, in this case with the english council of rites but unless some such connection based on a reasonable modus vivendi should suit my purpose, 1 will frighten the grand council with the rumour of secret associations behind my rite and they shall be glad to leave it alone'76[76. his plans for the c.b.c.s. in england were destined to come to nothing, howe

GLOBAL FREEMASONRY

rldly gain. this was the reason for the sudden change among christians of europe from their former pacifist policies, in earlier periods of their history, towards military aggression. the founder of the crusades was pope urban ii. he summoned the council of clermont, in 1095, in which the former pacifist doctrine of the christians was abandoned. a holy war was called for, with the intent to wrest the holy lands from the hands of the muslims. following the council, a huge army of crusaders was formed, composed both of professional dd from the templars to ancient egypt the roots of masonry date back to the crusades against muslims initiated by pope urban ii soldiers, and tens of thousands of ordinary people. historians believe urban ii's venture was prompted by his desire to thwart the candi

he prophets that god sent to the jews and those believing jews who obeyed them, and on the other hand, those perverse jews who rebelled against god's commandments, imitated the pagan culture of the peoples around them, and followed their cultural practices rather than the law of god. pagan doctrines added to the torah it is important to note that the sins of the corrupt jews are often reported in the holy book of the jews itself the old testament. in the book of nehemiah, a kind of history book within the old testament, the jews confess their sins and repent: then those of israelite lineage separated themselves from all foreigners; and they stood and confessed their sins and the iniquities of their fathers. and they stood up in their place and read from the book of the law of the lord thei

GNOSTIC CATECHISM

ke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of

ther lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfais

, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden

etween four roses gules, which is, of course, purely rosicrucian and is assigned to me by myself for that reason'73[73. thus prepared, he travelled to geneva, arriving early on 28 february 1903, to be received by joseph leclerc (1835-1927, great prior of the independent great priory of heivetia. on the evening of the same day waite received the two grades of squire novice and knight beneficent of the holy city although, under normal circumstances, a period of one year was supposed to elapse between receiving the first and the second. waite's account of the evening emphasizes his innate snobbery 'the gathering from an english point of view was exceedingly mixed, consisting (a) of respectable tradesmen, as e.g. booksellers (b) members of the french parliament (c) persons who had the appearan

be something to possess a rite which requires no reconstitution, as in 73[73] ibid, 22 february 1903. the motto was that which he used in the golden dawn and in the f.r.c. it is taken from the vulgate (of the book of tobit. the arms are reproduced on the covers of a new encyclopaedia of freemasonry 74[74] diary, 3 march 1903 75[75] ibid 2 may 1903 the case of martinism. if i do secure the rite of the holy city, there will be trouble, i suppose, in this case with the english council of rites but unless some such connection based on a reasonable modus vivendi should suit my purpose, 1 will frighten the grand council with the rumour of secret associations behind my rite and they shall be glad to leave it alone'76[76. his plans for the c.b.c.s. in england were destined to come to nothing, howe

GNOSTIC HANDBOOK

god or the logos or christ, he became christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and refers to the state of sonship to the lord of wisdom. jesus at his baptism communed with the mind of god (logos, his actions came to embody the spirit of god (sophia) and he became a full son of god (christ. we speak of god, of the son, his word, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence, as light from fire. in the same way we recognize that there are other powers which surround matter and pervade it. athenagoras generally speaking the ancient gnostics primarily viewed christ as an eternal, celestial

tted will transform us into immortal beings. this teaching is the solar tradition and is central to our understanding of the gnosis. the gnostic handbook page 29 that which is not divine will sophia the logos awakened by the mind of god (logos) purified by the wisdom of god (sophia) empowered by divine will the christ-state the gnostic handbook page 30 what is sophia? the general understanding of the holy spirit as found in the christian tradition is a desexing of the great feminine power. sophia is the goddess or feminine principle and as such exists from the earliest pagan traditions right through to the greek mysteries and gnosticism. in gnostic literature she is described by many names the all mothers, mother of the living, shining mother and the holy spirit. sophia is seen as the coun

ed in esoteric gnostic literature that it was the combined power of jesus and mary madgadene who transmitted the mysteries, not jesus alone. the sophia tradition has survived hidden under the veil of christian piety, it is still found in the cult of the virgin mary and is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse

material world sophia is the presence of god in nature. even after all the pain man has inflicted on it, nature still exhibits the divine spark, though its luster has been sorely diminished. sophia is the bride of the logos embodied in the the gnostic handbook page 32 ecclesia, in the scriptures sophia is wisdom and in man she is the very essence which changes him from mortal to immortal, she is the holy spirit. therefore sophia is twofold, at once divine and creaturely- above and before creation and in creation .in the world, sophia is actualised- as the earth's eros for heaven, all creation longing for liberation from the bondage of corruption for the radiance of sophianic light, for beauty and transfiguration. sophia- the wisdom of god. sergei bulgakov, lindisfarne press, 1993. the con

page 36 the seven spirits according to the gnostic traditions the triune principle manifests through a series of seven logii or in more traditional language archangels or spirits. these forms can be expressed in many different ways, the most traditional is to know them as aeons, while in egypt they would have been called sacred principles or neters. in the zoroastrian tradition they are known as the holy spirits (spenta amesha (these are akin to the seven spirits before the throne in the book of revelation. this links interestingly with some western traditions, which see the seven spirits before the throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and ros

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

veryone is at some point reconciled. this is a strange and unusual adaptation of the theory, and not one found in any of the earlier esoteric traditions. the whole gist of reincarnation in earlier esotericism is that it is a weeding process whereby the awakened achieve immortality and the rest cease to exist. this approach abounds in myth and legend- the twelve labours of hercules, the search for the holy grail, the quest for the golden fleece- all are focused on a tribulation to achieve a goal, with a real sense of ruin if one looses. what is the use of a divine quest if everyone achieves the same end with some simply taking more time than others. no, reincarnation is a process of opportunities, opportunities that if missed, have dire consequences. reincarnation does not go on forever, in

ge 68 one's existence the animal and adept (and other related systems) fall into place. however, since we are in a fallen system, there will always be a battle until matter is finally rectified. even if the animal and adpe are forced into obedience, since matter by its very nature is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga

rm hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized

is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this second stage is known as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the energy that it invokes will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnostics understood t

n the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god. gnostic theurgy page 133 and god shall wipe away all tears from their eyes; and there

GOETIA LUCIFERIAN

amekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitione

the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to

xir of the beast and the venom of the infernal sabbat. drink deep and know the vampyric reawakening to the shadow. when you go forth to the sabbat or seek dreaming consultation with the goetic spirits, always remember this union with both aspects of the shadow, and the light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very

this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, no matter

yond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

dation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the require

only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the infl

guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

oundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness

GOLDEN DAWN RITUALS E

ever worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the refl

GOLDEN DAWN RITUALS ENOCHALL

e. cocasb: of time/ time/ the time. cocasg: times. cocn: kerubic angel of earth angle of earth tablet. colis: making. collal: sleeve/ sleeves. com selh: a circle. comanan: governor of the second division of the aethyr zax (29. commah: truss/ trussed. como bliort: a window of comfort. como: window. comselh: circle (n. cona: subservient angel of earth angle of air tablet. congamphlgh: man's spirit; the holy ghost. conisbra: work(s) of man. const: thunder (cf. avavago, coraxo. 17 cop: cacodemon. cop: cacodemon of earth angle of water tablet, counterpart of the angel opna. copa: subservient angel of earth angle of water tablet. cophan: lamentation. cope: subservient angel of water angle of fire tablet. cor: number (cf. cormf, cormp. corabiel: planetary angel presiding over the sphere of mercur

ot (probable translation. icorsca: is such as. 30 iczhihal: elemental king of earth, associated with sol. id: always. idalam: demonic name (reversal of maladi) commanding cacodemons of earth of water. idalugame: i dlugam, is given. idap: subservient angel of fire angle of water tablet. idir: subservient angel of water angle of air tablet. idlugam: is given. idoigo: a title of god "he that sits on the holy throne" divine name of six letters, ruling air of air. ieh: geh, thou art. iehusoz: mercy/ his mercies. ih: angel (filius lucis, associated with luna, name jupiter heptagram. ihirlaael: name of luna (names not pronounceable by man. iipo: subservient angel of earth angle of water tablet, also known as iippo. iisonon: branches. ilacza: llacza, divine name. iladav: demonic name (reversal of

surzas: swear/ be sworn (cf. zurza. symp: another (cf. smnad. t: also/ it/ visit. t capimali: also successively. ta lolcis: as bucklers. ta pu im: as sharp sickles. ta qu a nis: as olives. ta vi u: and second/ as the second. ta: as/ thee. taad: angel, ruled by the angel ataad and obgota aabco. also see taoad. taba/ tabas: to govern/ govern, also see caba (cf. tabaan, tabaord. taba pir: to govern the holy ones. tabaame: prelates/ governors. tabaan: governor (cf. taba, tabaord. tabaord: govern/ be governed/ let her be governed. tabaori: govern. tabges: caves. tabitom: governor of the third division of the aethyr zax (30. tablior: continual comforters. tage: as is not/ and is not. tahando: governor of the third division of the aethyr oxo (43. 58 tahaoeloj: elemental king of air. tahila: seat

GOLDEN DAWN RITUALS G

script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from everlasting, thou who hast created all things, and doth clothe thyself with the forces of nature as with a garment. by the holy and divine name (trace the letters in the air while vibrating appropriate divine name, whereby thou art known especially in the quarter we name (trace the letters in the air while vibrating appropriate quarter. i beseech thee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the a

GOLDEN DAWN RITUALS K

av cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and t

GOLDEN DAWN RITUALS SADD

multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the vault of the adepti in the mystic mountain of abiegnus" third adept "ex deo nascimur" second adept "in yehashuah morimur" chief adept :per sanctum spiritum reviviscimus (all present give lvx signs in silencho14 tetragrammaton on the great cross thou shall know that the holy name hwhy is to be found on each of the holy tablets in the following manner: great cross thou shall read the tetragrammaton always beginning from the top of the linea dei patris and the linea dei fellique ascribing the appropriate letter to each tablet, and read in a spherical fashion (letter ascending in an upward direction) to the bottom of both lines. each tablet begins on the top wit

der, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water tablet aces& court cards attributions on tablet of union: here be the attributions as related to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace penta

GOLDEN DAWN RITUALS T

the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta p

orb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnishing you with a power understanding to dispose all glo marb yarry idoigo things according to the providence of him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. 24 elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as q

GOLDEN DAWN RITUALS T3

the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta p

orb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnishing you with a power understanding to dispose all glo marb yarry idoigo things according to the providence of him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as qurl

GOLDEN DAWN RITUALS U7

n is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is the prince of countenances. wrffm, he who bringeth others before the face of god. and the name of its order of angels is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, a

GOLDEN DAWN RITUALS VENUSZAM16

r, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose s

thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire, passion, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of nogah, manifest yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bo

great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night a

f shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voic

GOLDEN DAWN RITUALS Z1

and purification, the purging away of the evil of twklm by the waters of the. the dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more na

GOLDEN DAWN RITUALS ZAM10

of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud

deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with

GOLDEN DAWN RITUALS ZAM11

was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel

to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee sole wise

er/soror_ who now standeth humbly before thee to enter thus far into the santuary of the mysteries. not unto myself but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrinks not in the hour of trial, but that thus his/her name may be written on high and his/her genius stand in the presence of the holy ones" step 17 go to each quarter and make the grade sign of that quarter following each one with the sign of osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored fra

GOLDEN DAWN RITUALS ZAM12

r, and close by the watchtower and final releae magical eucharist 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 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept r

ves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the war

GOLDEN DAWN RITUALS ZAM13

ept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have giv

ke up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in exchange for his life, for if anyone in this fateless and corrupt age is ashamed of me, the son of man will be ashamed of him when he comes with the holy angels in his glory" 6 third adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that

GOLDEN DAWN RITUALS ZAM14

wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones

ho now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her a

GOLDEN DAWN RITUALS ZAM16

r, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spiri

ose name thou must obey, and in the name of layqdx, your most potent archangel, i command ye to send hither thine intelligence, layphy, that he may concentrate and bind into this talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great rewa

yphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day"

sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voic

GOLDEN DAWN RITUALS ZAM17

hief and original of our fraternity, hath much and long time laboured, who, by reason of his poverty (although descended of noble parents, in the fifth year of his age was placed in a cloister, where he had learned indifferently the greek and latin tongues, and (upon his own earnest desire and request, being yet in his growing years, was associated to a brother, p.a.l, who had determined to go to the holy land. although this brother died in cyprus, and so never came to jerusalem, yet our brother c.r.c. did not return, but shipped himself over, and went to damascus, minding from thence to go to jerusalem. but by reason of the feebleness of his body he remained still there, and by his skill in medicine he obtained much favour with the turks, and in the meantime he became acquainted with the

GOLDEN DAWN RITUALS ZAM18

s. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend

umbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthl

GOLDEN DAWN RITUALS ZAM19

there are innumerable expounders of the same, some adhere to the opinions of their party, some make sport of scripture as if it were a tablet of wax to be indifferently made use of by theologians, philosophers, doctors, and mathematicians. 7 be it ours rather to bear witness, that from the beginning of the world there hath not been given to man a more excellent, admirable, and wholesome book than the holy bible; blessed is he who possesseth it, more blessed is he who reads it, most blessed of all is he who truly understandeth it, while he is most like to god who both understands and obeys it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this

GOLDEN DAWN RITUALS ZAM2

nor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura renovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" j.s.m. ward, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y

GOLDEN DAWN RITUALS ZAM20

am, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" st

e to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiri

GOLDEN DAWN RITUALS ZAM21

ng in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of b

bedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (

he south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third

west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second

he north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (st

GOLDEN DAWN RITUALS ZAM22

rever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and dra

me for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the

emonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cau

to me, in the name of tudw hwla hwhy, and in the name of hwchy the power and help of thy great and powerful archangel lapr who is the briatic righteousness of thy realm. lapr, command, i beseech thee, to my assistance thy messengers of light, the \yklm, that they may bind into this talisman the beauty, vitality, harmony and magnificence of cmc and all the powers of trapt \yklm, o ye messengers of the holy one, blessed be he, assist and aid me in my invocation of lakym the great solar angel of cmc. thou great angel of cmc, ruling therein by the virtue of god the vast one, in the name of tudw hwla hwhy whose name thou must obey, and in the name of lapr, thine most potent archangel, i command and compel you to send forth thine intelligence, laykn, that he may concentrate and bind into this ta

altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may

GOLDEN DAWN RITUALS ZAM24

"amen" chief adept "avete, fratres et sorores" second adept "rosae rubae" third adept "et aureae crucis" chief adept "very honoured fratres and sorores, the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration so that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the

ich was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we

GOLDEN DAWN RITUALS ZAM5

r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher g

GOLDEN DAWN RITUALS ZAM8

three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement. the square refers to the quaternary of all things and to the tetrad of the holy name hwhy which operates through the four elements. the square is attributed to dsj, the fourth sephira. it would equally correspond to the planet k. it is also a fitting representative of the four elements that will eventually take on manifestation. the next figure is the pentangle. this refers to the sephira of hrwbg and the planet mars. the pentangle can be traced in two different ways

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

f architectural experimentation behind them. on one block i counted twelve angles and sides in a single plane, and i could not slip even the edge of a piece of thin paper into the joints that connected it to the surrounding blocks. the bearded stranger it seemed that in the early sixteenth century, before the spanish began to demolish peruvian culture in earnest, an idol of viracocha had stood in the holy of holies of the coricancha. according to a contemporary text, the relacion anonyma de los costumbres antiguos de los naturales del piru, this idol took the form of a marble statue of the god a statue described as to the hair, complexion, features, raiment and sandals, just 8 tan. terumah, xi; also, with slight variations, yoma 39b. cited in the jewish encyclopaedia, funk and wagnell, new

he sailed away with such speed that those who had tried so cruelly to kill him were left behind in terror and astonishment for this lake has no current. the boat came to the shore at cochamarca, where today is the river desguardero. indian tradition asserts that the boat struck the land with such force it created the river desguardero, which before then did not exist. and on the water so released the holy body was carried many leagues away to the sea coast at africa..3 boats, water and salvation there are curious parallels here to the story of osiris, the ancient egyptian high god of death and resurrection. the fullest account of the original myth defining this mysterious figure is given by plutarch4 and says that, after bringing the gifts of civilization to his people, teaching them all m

the hopi, penguin, london, 1977. graham hancock fingerprints of the gods 197 chapter 25 the many masks of the apocalypse like the hopi indians of north america, the avestic aryans of pre-islamic iran believed that there were three epochs of creation prior to our own. in the first epoch men were pure and sinless, tall and long lived, but at its close the evil one declared war against ahura mazda, the holy god, and a tumultuous cataclysm ensued. during the second epoch the evil one was unsuccessful. in the third good and evil were exactly balanced. in the fourth epoch (the present age of the world, evil triumphed at the outset and has maintained its supremacy ever since.1 the end of the fourth epoch is predicted soon, but it is the cataclysm at the end of the first epoch that interests us h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

t number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran from 1916. the alleged discarnate 17th century english girl who came through in correct period dialect shows the almost expected qabalistic qualities. patience worth= 201= intelligence and ail must be done well. actually, the lightlines group in kentucky, source of the ra material, is the crossover point from ufology to new ag

requires a little explanation. in general, i have been resistant to facile conversions from traditional hebrew qabala to new aeon work, because english is a very different language from hebrew number of letters, cultural context, etc. are vastly different. on reflection, though, once something is reduced to pure number, it should be subject to analysis, particularly if frater achad s point about the holy books is correct: holy book: liber al vel legis; with recognition of former scriptures. one need not accept and i do not achad s proclamation of an aeon of maat to consider his qabalistic work of great importance, and his other claims to be either valid or not amenable to the critique of others. thought of the month: new aeon english qabala was a term i introduced to distinguish our work

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

object of which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy gua

l encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is

y spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift

e spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step is the separation of (what we call, for convenience) the astral body from the physicai body. as our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, the holy guardian angel, ami the

edges to make a truncated pyramid. 43 44 the great crosses the most important tem on each angelic tablet is the great cross whose shaft descends from top to bottom and whose bar crosses the tablet in the centre. this cross comprises 36 squares, and has a double vertical line which is called linea dei patris fitiique,'the line of god the father and the son, and 'linea spiritus sancti' the line of the holy spirit, crossing this horizontally, and containing one rank of letters. the 'linea spiritus sancti' is always the seventh fine or rank of letters from the top, while the two vertical columns of the 'linea dei patris filiique' are always the sixth and seventh columns counting from either right or left. the book of the concourse of the forces the central row of each watchtower tablet, toget

GREY W G CONDENSATION OF KABBALAH

onths, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. formed by the angel order of the keruvim (winged bulls. expressed by the life-elements of earth, air, fire and water( olam ha- yesodot- the sphere of the elements, the opposite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the study of kabbalah from a god to man viewpoint. if you need to go deeper, you must know more deeply, and this can only be done with the effort to follow up this briefest outline of kabbalistic princi

the eternal verities which genuine kabbalah is trying to systematise and present as a fundamental formulary which can be followed comprehensibly by justifiably inquisitive individuals expecting far more from life than a material basis with a disintegrative end to it eventually. a few centuries back, this investigative instinct in western humans was called in certain christian circles the quest of the holy grail, or more properly sangreal, interpreted as bloodroyal. kings have a crown above their heads and a kingdom beneath their feet. such indeed are the symbols of the tree from top to bottom. our striving for the sangreal is what the tree of life should encourage us to try as a major motivation for living (a hebrew/english glossary continues on the page following the copyright notice) the

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

e golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to th

force itself. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of the magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purposes like finding buried treasure. in the abra-melin ritual, the primary aim of evocation of the a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

l 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 battle. to the

l mansongr/ sn. 29. on the origin of poetry the younger edda (sn. 82 87) gives at full length a myth, which the elder had alluded to in havanial (sffim. 12. 23-4. once upon a time the aesir and vanir made a covenant of peace, and in token of it each party stept up to a vessel, and let fall into it their spittle^ as atonements and treaties were often hallowed by mingling of bloods (ra. 193-4; here the holy spittle is equivalent to blood, and even turns into blood, as the sequel shews. the token of peace (grrsamark) was too precious to be wasted, so the gods shaped out of it a man named kvdsir, of all beings the wisest and shrewdest^ this kvasir travelled far in the world, and taught men wisdom (froe^i, ohg. fruoti. but when he came to the dwelling of two dwarfs, fialar and galar (ohg. filhe

ulness of his wisdom; but it was soon reported that they were in possession of his blood. in a quarrel they had with giant suttungr, they were forced to give up to him the precious mead, as composition for having killed his father. suttungr preserved it carefully in hnitbiorg, and made his daughter the fair gunnlo^ keeper of it. the gods had to summon up all their strength to regain possession of the holy blood. o^inn himself came from heaven to earth, and seeing nine labourers mowing hay, he asked them if their scythes wanted sharpening. they said they did, and he 1 hraki, better perh. liraki, is strictly matter ejected from the raclien (tbroat, ohg. hraclio, as the as. hraca is both guttur and tussis, sputum; conf. ohg. hrachison screare, fr. cracher, serv. rakati, euss. kharkat. creatin

would not there be very likely sacrifices and festivals connected with salt-boiling (see suppl. suppose now that the preparation of salt was managed by women, by priestesses, that the salt-kettle, saltpan, was under their care and supervision; there would be a connexion established between salt-boiling and the later vulgar opinion about witchcraft: the witches gather, say on certain high days, in the holy wood, on the mountain, where the salt springs bubble, carrying able words (pp. 44. 120-1) is: the chatti in case of victory had devoted the hostile army (div. ac) to mars and mercury; such vow binds one to sacrifice horses, men, every live thing of the defeated. the chatti had used the vow as a threat, the victorious foe fulfilled it as his own. we need not suppose that both sides vowed

lvolde (bale-wold, campus mains. in denmark they say 'fare til hejckelfjelds (p. 1001, i.e. to mt hekla in iceland, heklufiall; also' ride til trums, fare til troms' meaning trommenfjeld, a mountain on the norw. island tromso, high up off the finmark. the neapolitan streghe hold their tryst imder a loalnut-tree near benevento, which the people call the beneventine wedding; on that very spot stood the holy tree of the langobards (pp. 101. 649, so here again witchcraft stands clearly connected with old heathen worship. witches' hills in italy are the barco di ferrara, faterno di bologna, sfinato della mirandola, tossale di ber^ howherg, paracelsi opera 2, 259. 260" aec. to joh. westhovii praefatio ad vitas sanctor, a wind and weather making merwoman was called blakulla; arukiel 1, 35 sets up

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

(hebes, inconcinnus) seems nearly related. a remarkable spell of the llth cent, runs thus &lt; tumbo saz in berke mit tumbemo kinde in arme, tamb hiez der berc, tumb hiez daz kint, der heilego tumbo versegene tisa wunda! i.e. dummy sat on hill with d. child in arm, d. was 1 popular rhymes, fireside stories, and amusements of scotland, edinb. 1842. giants. 529 called the hill and d. the child, the holy d. bless this wound away [the posture is that of humpty dumpty. this seems pointed at a sluggish mountain-giant, and we shall see how folk-tales of a later period name the giants ditmme dutten; the term lubbe, lubbe likewise indicates their clumsy lubberly nature, and when we nowadays call the devil dumm (stupid, a quondam giant is really meant (see suppl. 1 yet the norse lays contain one

ss lets fall through een schortekleed (westendorp s mythol. p. 187. and these tales are not only spread through the teutonic race, but are in vogue with finns and celts and greeks. near pajilnde in hattulasocken of tawastoland there stand some rocks which are said to have been carried by giant s daughters in their aprons and then tossed up (ganander s finn. myth. pp. 29. 30. french traditions put the holy virgin or fays (p. 41 3) in the place of giantesses. notre dame de clery, being ill at ease in the church of mezieres, determined to change the seat of her adora tion, took earth in her apron and carried it to a neighbouring height, pursued by judas: then, to elude the enemy, she took a part of the earth up again, which she deposited at another place not far off: oratories were reared on

nge the seat of her adora tion, took earth in her apron and carried it to a neighbouring height, pursued by judas: then, to elude the enemy, she took a part of the earth up again, which she deposited at another place not far off: oratories were reared on both sites (mem. de 1 acad. celt. 2, 218. in the charente country, arrond. cognac, cornm. saintfront, a huge stone lies by the ney rivulet; this the holy virgin is said to have carried on her head, beside four other pillars in her apron; but as she was crossing the ney, she let one pillar fall into saintfront marsh (mem. des antiquaires 7, 31. according to a greek legend, athena was fetching a mountain from pallene to fortify the acropolis, but, startled at the ill news 538 giants. brought by a crow, she dropt it on the way, and there it r

sn. 15 tells us, when the gods sat in their chairs judging, they remembered that in the dust and the earth dwarfs had come alive, as maggots do in meat (see suppl. they were created and received life first of all in ymir s flesh. by the decree of the gods these maggots now obtained under standing and human shape, but continued to live in the earth and in stones. sa3m. 2 says on the contrary, that the holy gods in their chairs consulted, who should make the nation of dwarfs out of brimir s flesh and his black bones; then sprang up motsognir, prince of all dwarfs, and after him durinn, and they two formed a multitude of manlike dwarfs out of the earth. taking all these accounts together, it is obvious in the first place, that only the men and dwarfs are regarded as being really created, whil

the handwriting of this document is only of the 15th cent, but it may have been copied from an older ms. of the emsig code, the code itself being of the 14th cent. 1 this pound of grace conies in so oddly, that i venture to guess an omission between the words, of perhaps a line, which described the 8th material. the two accounts that follow next, after naming eight material ingredients, bring in the holy breath or spirit as something additional, to which this gift of grace would fairly correspond. another as. version, given in suppl, from the saturn and solomon (thorpe s anal. p. 95, ed. kemble p. 180, is worth comparing: here foldan pund becomes flcesc, fyres pund hod, windes p. ceffung, wolcnes p. moffes un- btafjelfaestnes, gyfe p. fat and gepang, blostmena p. edgena missenlicnist, dea

GRIMOIRE OF TURIEL

nt of his sins and wickedness thou wilt pardon and forgive him and turn away the remembrance of them from before thy face. purge me therefore o lord and wash me from all my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed a

with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than snow both in soul an

d delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, thro

holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein his desires, through jesus christ our lord, amen. be thou blessed and purified in the name of the father, son, ami holy gh

ding spirit of thy firmament at this time, most faithfully, willingly to show unto me those things which i shall demand or require of him, and truly execute my desires. nevertheless, o most holy god, thy will and not mine be done, through jesus christ our lord. amen. the secret grimoire invocation :i i call upon thee, sachiel, castiel, and asasie, in the name of the father, and of the son, and of the holy ghost, blessed trinity, inseparable unity, i invoke and entreat thee, sachiel, castiel, and asasiel, in this hour to attend to the words and conjurations which i shall use by the holy names of god, el, elohim, elohe, eeoba, sabaoth, elion, eschiros, adonay, jay, tetragrammaton, saday; i conjure and excite you by the holy names of god, hagios, otheos, ischyros, athanatos, paracletos, agla

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

normal, natural lives, as nature intended, enjoying all the privileges of nature, and all benefits and gifts equally with all of mankind; and to be free from the shackles of superstition, the limits of ignorance, and suffering [28] the work of the order.using the word work in an official sense. consists of teaching, studying, and testing such laws of god and nature as make our members masters in the holy temple (the physical body, and workers in the divine laboratory (nature's domains. this enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, ef

nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arranged so that it serves its purpose and performs its functions s

ed, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each side of the lodge sufficient walking space.about 75 to 90 cm (two and one-half to three feet).for reaching either the northern or southern sides of t

ah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each side of the lodge sufficient walking space.about 75 to 90 cm (two and one-half to three feet).for reaching either the northern or southern sides of the east. the remainder of the space between the east and the shekinah forms the holy sanctum. the sanctum is kept holy, and reserved exclusively for certain points or parts of sacred ceremonies or convocations held in the lodge, and must not be used for other purposes. it is also the place where neophytes and members stand for the taking of sacred oaths and obligations, and where fratres and sorores are knighted or titled. trespassing between the east and the shekinah, or

and convocations. the various lines formed in making this sign contain many ancient symbols and signs. it is used by masters, officers, and members, when taking or indicating a solemn obligation to the order or its members. it should never be supplanted by any form of pledge. even in courts of law, and elsewhere, when one is called upon to pledge to an oath or statement, by placing the hands upon the holy bible, or by raising the hand, the sign of the cross may be used in preference. in many instances, when taking an oath, one is privileged to use whatever form is the most sacred to the maker of the oath; this permits the rosicrucians to vow their allegiance to an obligation or swear to any [40] statement, in court or out of it, by making the sign of the cross in preference to any other fo

HAMIL THE ROSICRUCIAN SEER

relatives and friends, they claim attention more readily than if they were to make themselves known by a strange name.theknowledge of the evil spirits is almost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spirits such asthis-'arethere a number of ministering angels who have never been embodied, constantly in the presence of god, his son, and the holy ghost, interceding for man's eternal happiness and welfare'-they would stoutly deny it.correspondencewithrobertowen175thespirit that animates the earthly body, and the atmospher255 ic spirit, make the formofthe spiritual being joined; and the soul is the life and existenceofthat spiritual being.thespirit and the soul, as belonging to the body, are distinct.theyare like thought, confined t

, they lose all recollectionofthe other spheres, and they are in the divine presence.20.-lsit sinful to use'thegiftofdiscerning spirits (cor. 12, v. 10) as practised in cabalism and crystal working?c.a.-itis wrong to use means for developing any mysterious powers that are forbidden by the lawsofgod;butthere are meansofforetelling things and knowing things belonging to other worlds consistent with the holy bible.thereis no evil in developing these to the extentofall power on earth.174therosicrucianseeri nextasked:-i.-maynoticor. ch.14,v.22-'whereforetongues are for a sign, not to them that believe,butto them that believe not; but prophecying serveth not for them that believe not, but for them which believe'-apply also to spirit rapping, seeing that many have come thereby to a belief in the

perfection that he sinned; and they are wrong to suppose that one act committed by the first man should so entirely change his situation. proposition5-'thatgod so loved man in his present fallen condition, that he sent his only son to die upon the cross, and thereby redeem man from the effect of the curse. this son was jesuschrist,-verygod and veryman,-andhe, together with god the father, and god the holy ghost, constitute the holytrinity-theeverlasting god' c.a.-thatisright. by his redemption the three are united,therosicrucianseer-whoare ever surounding us, and eagerly seeking to enter into rapport with man, especially those whose will is directed towards them (by circling) and whose spiritual peculiarity or faculty as mediums enable them more readily to doso,-are,by some as yet unknown

ve to happiness? c.a.-itmay be so distinguished; but the greatest goodness and the worst evil do not consist in that. question bymrh.-inwhat do they consist? no reply.thequestion repeated bymrh. c.a.-thegreatest good consists in saving, by the direction of god's word, and under the blessings of a special providence, the souls of your fellow-men, as well as your own.thegreatest evil in blaspheming the holy ghost, and willingly and knowingly directing others to misery and torture.mrh. thensaid:-ifmr owen takes hold of my seer's hand, will it be agreeable to you to favour him with such information or advice as you may deem fitting? c.a.-sincei told you i had something to say personally tomrowen, he has become enlightened on those points which i wished to explain. any question on those points

not thereby lead some future possessor into evils which he might otherwise have escaped''ifa right use were madeofit the work would only tend to enlightenandinstruct''wheni complete your manuscript i shallputthis narrative at the commencement as well as an introductory warning against its abuse.'142therosiaudanseer'yes, iwill''may i ask your age when you thus suffered under the tender mercies of the holy apostolic inquisition 'forty-three.themany years that i have passed since have made me no older. i would that the horrid religion that i professed, and which destroyed, was swept away from the earth, that its priesthood were extinguished, and the poor deluded wretches they drag after them in their misery were made partakersofthe mercyofhim they blasphemed''doyou know anything in your pres

HANDBOOK OF EGYPTIAN MYTHOLOGY

ovincial elites had been suppressed by the crown. this seems to have been one of the factors that led to a decline in the use of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom inscriptions tell of festivals at abydos in which large numbers of people joined in ceremonies that reenacted key events in the myth of osiris.39 it was around this time that an ancient royal tomb at abydos was reidentified as the burial place of osiris. this merging of mythical and physical geography was to become increasingly characteristic of egyptian cul

of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. ironically, the finest temple at abydos was built by seti i, a king who was named after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptian temple. this ritual was influenced by the concept of the daily re

ome anxious to record a country s traditions before they disappear. this often involves codifying these beliefs and traditions for the first time. respect for ancient traditions was a policy of the nubian kings who ruled egypt as the twenty-fifth dynasty. these kings came from an area of nubia known as kush. their culture combined nubian and egyptian elements. the chief religious site in kush was the holy mountain of gebel barkal near ancient napata, where there was a temple for amun-ra and hathor as the eye of ra. king piye (piankh) and his brother king shabaqo (shabaka) were the first two kings of this dynasty to rule egypt. a victory inscription of king piye (c. 747 716 bce) is full of references to egyptian deities and myths. it records that he seized the capital memphis like a desert

lso related that an apis bull of the sixth century bce was stabbed to death by the invading persian king, cambyses. the king is said to have been driven mad as a punishment for this sacrilegious act. plutarch also referred to a legend about the slaughter of the apis bull by cambyses. he says that after the bull was killed, its corpse was thrown out of the temple. no carrion eaters would come near the holy animal, except dogs. by devouring the body of the apis bull, dogs lost their place of honor in egyptian religion and became unclean animals. see also cattle; ptah; sokar references and further reading: h. s. smith. a visit to ancient egypt. life at memphis and saqqara (ca 500 30 bc. warminster, england: 1974. d. j. thompson. apis and other cults. in memphis under the ptolemies. princeton:

ctuaries they were transported in boat-shaped shrines. in the pyramid texts, the deceased king voyages to the horizon on a raft or skiff made from reeds. groups of full-size timber boats were buried near royal tombs for most of the third millennium bce. scenes on some tomb walls from this era show the mummies of important people being taken by boat on a posthumous pilgrimage to busiris or abydos, the holy towns of osiris, the god of the underworld. in many passages in the coffin texts and the book of the dead, the deceased soul has to persuade a divine ferryman to help him or her across the rivers of the underworld. to succeed, it was necessary to know the names of the ferryman and every part of his boat. the deceased could also be shown sailing their own boats with the help of the goddess

HEAVEN HELL

amber of seker himself. next: fifth division of the tuat. i. the kingdom of seker according to the book am-tuat sacred texts egypt ehh index index previous next fifth division of the tuat. i. the kingdom of seker according to the book am-tuat. this division, or hour, or circle, as it is described in the text, is called ament, and it contains the secret ways, and the doors of the hidden chamber of the holy place of the land of seker, and his flesh, and his members, and his body, in the forms which they had in primeval times; the main gate is called aha-neteru, the gods are called baiu-ammiu-tuat, and the goddess of the hour is semit-her-abt-uaa-s. the boat of afu-ra is towed by seven gods and seven goddesses, and is preceded by a few gods who are led by isis (vol. i, pp. 87, 91, 95, 99, 100

-hrau, with heru-khenti, in the form of a black hawk, sitting on its back; on one side is a goddess of the north, and on the other a goddess of the south. next we have the serpent ankh-ta (vol. i, p. 210, and then a group of twelve gods, four having disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons carried by the twelve gods are to enable them to protect afu-ra against his enemies in this region. to p. 174 the right of the path of afu-ra are twelve lakes of water, which are intended to represent the celestial watery abyss of nu, from which the nile on earth was supposed to obtain its supply. at, one end of the scene is horus, who leans on a st

from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpent with two pairs of human legs and a pair of wings, and the

HELENA BLAVATSKY NIGHTMARE TALES

john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited such in the tower, which was used as the parsonage, forfear of filling the holy precincts with the heretical devils of the mesmerizer, which, the priest remarked, hewould be unable to exorcise on account of their being foreigners. the old gentleman had thrown off his travelling blouse, rolled up his shirt sleeves, and now, striking atheatrical attitude, began a regular process of mesmerization. under his quivering fingers the odile fluid actually seemed to flash in t

ce, the balls of his eyes become bloodshot and rollwith fury. and as he bends forward with fierce stare, his whole appearance- his matted locks hanging overthe frowning brow, his big-boned body with strong sinews, and the two large hands resting on the shieldplaced upon the right knee- justifies the remark made in hardly audible whisper by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the

single wave of itsmighty hand. then it sees itself in the northern mistworld, it penetrates under the guise of a brave bowmaninto helheim, the kingdom of the dead, where a black-elf reveals to him a series of its lives and theirmysterious concatenation "why does man suffer" enquiries the soul-ego "because he would becomeone" is the mocking answer. forthwith, the soul-ego stands in the presence of the holy goddess, saga. shesings to it of the valorous deeds of the germanic heroes, of their virtues and their vices. she shows the soulthe mighty warriors fallen by the hands of many of its past forms, on battlefield, as also in the sacred securityof home. it sees itself under the personages of maidens, and of women, of young and old men, and ofchildren. it feels itself dying more than once in t

of emotion, the heir-apparent was absent from the festival. he had concealed himself in the forests of the yogis. now, these forests had been inhabited by holy hermits, and devarata knew that there be would beunassailable and impregnable. he might be seen there, but no one could do him violence- not even the godvaruna himself. it was a simple solution. the religious austerities of the aranyakas (the holy men of theforests) several of whom were daityas (titans, a race of giants and demons, gave them such dominance thatall the gods trembled before their sway and their supernatural powers- even varuna, himself. these antediluvian yogis, it seems, had the power to destroy even the god himself, at will- possiblybecause they had invented him themselves. nightmare talesthe blue lotus22 devarata

e of this stranger who offers us a hundred cows.that sum would prevent thee and my brothers from dying of hunger and will save thousands of others from aterrible death. at this price the giving up of life is a pleasant thing" the aged rishi shed some tears, but he ended by giving his consent and began to prepare the sacrificialpyre *manu (book x, 105) alluding to this story remarks that ajigarta, the holy rishi, committedno sin in selling the life of his son, since the sacrifice preserved his life and that of all thefamily. this reminds us of another legend, more modern, that might serve as a parallel to theolder one. did not the count ugolino, condemned to die of starvation in his dungeon, eat hisown children "to preserve for them a father? the popular legend of sunahsepha is morebeautifu

HELENA BLAVATSKY THE KEY TO THEOSOPHY

published in london in 1697; and another with the following title: introduction to theosophy, or the science of the mystery of christ; that is, of deity, nature, and creature, embracing the philosophy of all the working powers of life, magical and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and schools of christendom: to professors of metaphysical, mechanical, and natural science in all its forms: to men and women of education generally, of fundamental orthodox faith: to deists, arians, un

the christos principle in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-religion symbols. we say that christos is not only one of the three higher principles, but all the three regarded as a trinity. this trinity represents the holy ghost, the father, and the son, as it answers to abstract spirit, differentiated spirit, and embodied spirit. krishna and christ are philosophically the same principle under its triple aspect of manifestation. in the bhagavad-gita we find krishna calling himself indifferently atma, the abstract spirit, kshetraj a, the higher or reincarnating ego, and the universal self, all names which, w

no reincarnation spoken of in all this. a. a soul which pleads to be allowed to remain where she is, must be preexistent, and not have been created for the occasion. in the zohar, however, there is a still better proof. speaking of the reincarnating egos (the rational souls, those whose last personality has to fade out entirely, it is said: all souls which have alienated themselves in heaven from the holy one-blessed be his name-have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend once more on earth "the holy one" means here, esoterically, the atma, or atma-buddhi. q. moreover, it is very strange to find nirvana spoken of as something synonymous with the kingdom of heaven, or the paradise, since according to every orientalist

lifetime was ready to save her husband sorrow at the price of her heart's blood, is now doomed to see, in utter helplessness, his despair, and to register every hot tear he sheds for her loss. worse than that, she may see the tears dry too soon, and another beloved face shine on him, the father of her children; find another woman replacing her in his affections; doomed to hear her orphans giving the holy name of "mother" to one indifferent to them, and to see those little children neglected, if not ill-treated. according to this doctrine the "gentle wafting to immortal life" becomes without any transition the way into a new path of mental suffering! and yet, the columns of the banner of light, the veteran journal of the american spiritualists, are filled with messages from the dead, the "

perience and merits. the christian churches, who claim a far higher "master" the very holy ghost itself, have ever been and are still guilty not only of "mistakes" but of a series of bloody crimes throughout the ages. yet, no christian would deny, for all that, his belief in that "master"-i suppose?-although his existence is far more hypothetical than that of the mahatmas; as no one has ever seen the holy ghost, and his guidance of the church, moreover, their own ecclesiastical history distinctly contradicts. errare humanum est. let us return to our subject -ooo- the abuse of sacred names and terms q. then, what i have heard, namely, that many of your theosophical writers claim to have been inspired by these masters, or to have seen and conversed with them, is not true? a. it may or it may

HEPTAMERON

ur lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the m

of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the boo

ave holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprin

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

same, but containing rather more in basil valentine's "two treatises &c. to which the name johannes worlidge is signed. this is generally bound up with his "last will& testament. it seems to me that as you do not know these first principles, you would do well to belong to the so-called "rosicrucian society of england. in it all the first principles are taught in successive degrees. it is all from the holy qabbalah. there is an examination for every degree, which is a very good discipline. they teach what the t[heosophical] s[ociety] never has done, and never will. you get all the alchemical first principles, and they have most important mss upon that great subject, the taro. this would enable mrs gardner to exercise her powers of clairvoyance in a legitimate way without danger, for the tar

INDUCTION CHARM AND THE INITIATION

ent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. bestow on me the birth of mastery, birth to the deathless, and ever your ways and will i will keep and honor. i am named, singer and invoker of powers and wisdom

gs and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. here is where you enter into the binding part of the contract- in exchange for their support, protection, and shelter on the witching road to wisdom, and in exchange for their power answering to your will, during petitions wherever you happen to be- in the compass or just anywhere in your

INITIATION INTO HERMETICS

according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect of willpower that can be obtained by toughness, patience and perseverance in the holy science, and chiefly in its practical use. he who does not intend to satisfy his sheer curiosity only, but is in earnest willing to enter the path leading to the loftiest heights of wisdom, must possess an unshakeable will. daring: he who is not afraid of sacrifices nor hindrances, indifferent to other people s opinions, who keeps his objective firmly in his mind, no matter whether he mee

er of unity with god is a privilege granted to most of the saints and all the believers to whom the divine principle manifested itself somehow in ecstasy. as the magician does not know in which form god will manifest to him, the kind of manifestation will be expressed according to his religious faith. in the instance of a christian, this may happen in the form of a symbol such as a white dove for the holy spirit, in the person of christ himself or in the shape of a cross; all this is, however, of secondary importance. the main point is the quality of the divinity that manifests itself to the respective person. how strong and pervasive this manifestation of god to the individual will be depends entirely in the measure of his mental and psychic maturity. this kind of manifestation will be ex

IRISH WITCHCRAFT AND DEMONOLOGY

ter, upon which he prepared a sumptuous banquet for his defenders. le poer died in prison the same year, 1331, before the matter was finally settled, and as he was under ban of excommunication his body lay unburied for a long period. but ultimately the tables were turned with a vengeance. de ledrede was himself accused of heresy by his metropolitan, alexander de bicknor, upon which he appealed to the holy see, and set out in person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threa

heresy and unorthodoxy had already made its appearance in the diocese. in 1324 the kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richard, bishop of ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics together with their abettors, some

tracted vast numbers of people, and by which it was said many wonderful miracles were worked. amongst those that came thither in that year was "anastasia sobechan, an inhabitant of the district of callan (co. kilkenny, tortured by magical spells (veneficis incantationibus collisa, who at the abbey, in presence of the rev. lord abbot bernard [foulow, placed a girdle round her body that had touched the holy relic. suddenly she vomited small pieces of cloth and wood, and for a whole month she spat out from her body such things. the said woman told this miracle to the rev. lord abbot while she was healed by the virtue of the holy cross. this be took care to set down in writing" that most diligent gleaner of things strange and uncommon, mr. robert law, to whom we are deeply indebted for much of

relate who, if he had happened to live at an earlier period would certainly have been numbered amongst those whose wide and profound learning won for themselves the title of magician--as it was, be was popularly credited with prophetical powers. most of the prophecies attributed to him may be found in a little pamphlet of eight pages, entitled "strange and remarkable prophecies and predictions of the holy, learned, and excellent james usher &c. written by the person who heard it from this excellent person's own mouth" and apparently published in 1656. according to it, be foretold the rebellion of 1641 in a sermon on ezekiel iv. 6, preached in dublin in p. 103 1601 "and of this sermon the bishop reserved the notes, and put a note thereof in the margent of his bible, and for twenty years bef

count of a man, near cambridge in england, who was possessed by an evil spirit which led him to do the most extraordinary things in its attempt to convert him to quakerism. in the life of mr. alexander peden, late minister of the gospel at new glenluce in galloway, who died in 1686, there is an account of a quakers' meeting in this country at which the devil appeared in most blasphemous parody of the holy ghost. as mr. peden was travelling one p. 173 time by himself in ireland "the night came on, and a dark mist, which obliged him to go into a house belonging to a quaker. mr. peden said 'i must beg the favour of the roof of your house all night' the quaker said 'thou art a stranger, thou art very welcome and shalt be kindly entertained, but i cannot wait upon thee, for i am going to the me

ISIS UNVEILED

tual recognition and identification. our modem demonolo^ta conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phauicism in the christian symbols. a strong spiritual element of this worship may be easily demonstrated in the dogma of the immaculate conception of the virgin mother of god; and a physical element equally proved in the fetish-worship of the holy livju of sts. cosmo and damiano at laemia, near naj; a successful traffic in which er-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of catholic writers to pour out their viob wrath in such sentences as these "in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutall

im is a word void of sense; a power which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end. the church has no intention of falling into the oblivion of the ancient myths, or of suffering ber authority to be too closely questioned. hence she pursues, as well as the times permit, her traditional policy. lamenting the enforced extinction of her ally, the holy inquisition, she makes a virtue of necessity. the only victims now within reach are the spiritists of france. recent events have shown that the meek spouse of christ never disdains to retaliate on helpless victims. having successfully performed her part of deus ex mataind from behind the french bench, which has not scrupled to disgrace itself for her, the church of rome sets to work and s

vectives at his command, why wonder that the bishop of toulouse did not scruple to utter the most undignified falsehoods about the protestants and spirit- ualists of america people doubly odious to a catholic in his address to his diocese "nothing" he remarks "is more common in an era of tmbelief than to see a false revelation tubttittiie iitelf for the true one, and minds ne^ect the teachings of the holy church, to devote them- selves to the study of divination and the occult sciences" with a fine episcopal contempt for statistics, and strangely confounding in his mem- ory the audiences of the revivalists moody and sankey and the patrons of darkened aiance-tooms, he makes the unwarranted and fallacious as- sertion that "it has been proven that spiritualism, in the united states, has cause

ti id sommo ponufiee pio ix. i, p. 341. 10. w. b. glmdrtone: ronu aad iht nemti fomon* in bd^ioit, p. im(^wechea td pope piui dc: london, 1s75. digitizecoy google 8 isis unveiled couaborateara that "the writings in favor of spiritiialism are under the ban; and he advises them to let it be known that" to frequent spiritual circles with the intention of accepting the doctrine, is to apostatize from the holy church, and assume the risk of excommunication; finally, says he "publish the fact that the teaching of no spirit should prevail against that of the pulpit of peter, which is the teaching of the spirit of god himself! aware of the many false teachings attributed by the roman church to the creator, we prefer disbelieving the latter assertion. the famous catholic theolo^an 'huemont, assures

y one single divine* miracle' in a protestant land? of course, the answer we must expect from catholics is, that the latter are peopled by heretics, and abandoned by god. then why are there no more churdi-miracles in russia, a couktty whose religion differs horn the roman catholic faith but in oitemal forms of rites, its fundamental dogmas being identically the same, except as to the emanation of the holy ghost? russia has her accepted saints and thaumaturgical relics, and miracle-working images. the st. mitrophaniy of vtnvneg is an authenticated miracle-worka, bat his miracles are limited to healing; and though hundreds upon hun- dreds have been healed through faiih, and though the old cathedral is full of magnetic effluvia, and whole generations will go on belienftg in bis [lower, and so

JASMUHEEN THE FOOD OF GODS

est of others while hunger for knowledge sees our growth. hunger for wealth sees the exploitation of others, while hunger for altruism sees wealth s redistribution. hunger for communication sees our union with others, while hunger for true food sees us often in lack. hunger for wisdom sees us reach deep within ourselves as life then tests us to apply it. hunger for truth leads us to discover that the holy grail is within containing its elixir called spirit. hunger for spirit reveals to us the divine one within who reveals itself to be a master computer controller of a very complex bio-mechanism that pulses with fields that hold life. a 6.3 trillion cell mechanism that vibrates at a set speed that in turn determines the various realities we experience throughout the term of our life. satisf

h as this lack feeds the atrophy of life and with the lack of nourishment of human contact and love, our divine self cannot operate at its maximum potential. unaware of its true power and role in our life, we choose to block our inner voice, and the food it offers, by forgetting it is there or by treating our divine (authentic) self as if it were an external god that only talks to the priests and the holy instead of as a part of who we are. we ignore it by our material world focus, we seek its answers when in need and then relegate it like an unappreciated friend into the deeper valleys of our mind where only a bath in the theta. delta waves can release it from the prison of our ignorant actions. we choose lifestyles that perpetuate death and disease as if our life was never a precious gif

th its practical tools, then there really is no excuse any more for. as gods in form. it is up to us to choose and create the life we desire to have on this physical plane and in doing this both our personal and our global needs have to be assessed (there are more practical tools for this in the biofields& bliss series) for forty years i hungered for enlightenment and to have the experiences that the holy ones have shared. the sort of experiences that i have personally had during my life in the pursuit of this, are certainly not rare and many have been driven by such hungers that they themselves may not have understood. while i have succeeded in satisfying all of my hungers, a consequence of this is that i have also been boxed by others who have judged me too different to the norm. this fe

rect and conscious feeding our soul. the theta field brings co-incidences that no longer seem to be random and time spent here attracts events filled with symbolism and deep, meaningful possibilities for it is a field of infinitely creative potential, a field of grace, true nourishment and love. this is the field through which all holiness and true messengers come. this is the zone from which all the holy books were born. and the delta fields bring it all, for from its field springs paradise and the garden of eden of the bible s god. the delta zone is also the home of the elohim and the archangels and pure lore. the opening of the inner doors and the heart and crown chakra plug in meditations, allows for our inner fields to be tuned constantly to the delta and theta fields on an energetic

g of our bio-system. free, and at our constant control, we can utilize various breath techniques to achieve many things from calming and de-stressing the bio-system to leaving the body to divine nutrition: the madonna frequency& the food of gods with jasmuheen 44 travel through the inner planes via bi-location techniques and astral travel, to fine-tuning our energy fields to be in the presence of the holy ones and more. while there are many techniques of breath work, for the divine nutrition program, i recommend the below two. divine nutrition program. technique no. 1: this technique is designed to tune us to the divine love channel from which the food of gods flows. i call it the love breath meditation. see diagram no 4. and apply the steps below. do for at least 5-10 minutes each morning

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

y art, or furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of

gnificantly adds colonel vallancey, he would have found that the druidical oracular stone called loghan, which yet retains its name in cornwall, is the irish logh-oun, or stone into which the druids pretended that the logh, or divine essence, descended when they consulted it as an oracle. logh in the gnostic abraxas. 47 celtic is the same as logos in the greek; both terms mean the logos( word) or the holy ghost. sanchoniathon, the phoenician, says that ouranus contrived, in boetulia, stones that moved as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones, and also the celtic druids of godfrey higgins, in contradiction to those who would infer that these poised stones simply mark burial-places, or foolish conclusions of shal

s, and in the presence of and before the above-mentioned lights, that the forms of ceremonial worship were always observed. it is certain that vesta was worshipped at troy; and neas brought her into italy: manibus vittas, vestamque potentem, ternumque adytis effert penetralibus ignem. neid, ii. 296. numa settled an order of virgin priestesses, whose business and care it was constantly to maintain the holy fire. and long before numa s days, we find it not only customary, but honourable, among the albans to appoint the best-born virgins to be priestesses of vesta, and to keep up the constant, unextinguished fire. when virgil speaks( neid, iv. 200) of iarbas, in africa, as building a hundred temples and a hundred altars, he says vigilemque sacraverat ignem, excubias div m seternas, vestal fir

ly sinking back into vulgar reason. while we are seeking to convict and dethrone this world s reason as the real devil, this would be distinctly deifying common sense. of common sense, except for common-sense objects, we make no account. we have rather in awed contemplation the divine, ineffable, transcendental spirit the immortal fervour into which the whole world evolves. we have the mystery of the holy spirit in view, called by its many names. it is because theologies will contest concerning divers names of the same thing, that we therefore seek, in transcending, but to identify. it is because men will dispute about forms, that we seek philosophically to show that all forms are impossible, that, when we take the human reason into account, all forms of belief are alike. reason has been t

g constituting all bright-being in the spirit, and both, and their identity, being one, that these monumental columns are raised being really the mark and the signal (warning on, in time) of supernatural, or magic, knowledge. stones were set up by the patriarchs: the bible records them. in india, the first objects of worship were monoliths. in the two peninsulas of india, in ceylon, in persia, in the holy land, in phoenicia, in sarmathia, in scythia, everywhere where worship was attempted (and in what place where man exists is it not, everywhere where worship was 88 the rosicrucians. practised (and where, out of fears, did not, first, come the gods, and then their propitiation) in all the countries, we repeat, as the earliest of man s work, we recognise this sublime, mysteriously speaking

JESSUP MK THE CASE FOR THE UFO

ountains and into the valley of mexico. suddenly, mexico city was quaking with news. his excellency, the governor of the philippines was dead, murdered by a mutinous chinese crew off punta de azufre shortly after he had left his island home on a military expedition against the moluccas! moreover, he had been murdered on the very day the philippine soldier had appeared in the plaza of mexico city. the holy tribunal of the inquisition took charge of the soldier. he could not tell them how he had been transported from manila to mexico. only that it had been "in less time than it takes a cock to crow" nor could he tell them how it had come to pass that mexico city was buzzing with the news of the governor's death, even before it was known in manila. time of battle= each inch of the way. at ord

ly tribunal of the inquisition took charge of the soldier. he could not tell them how he had been transported from manila to mexico. only that it had been "in less time than it takes a cock to crow" nor could he tell them how it had come to pass that mexico city was buzzing with the news of the governor's death, even before it was known in manila. time of battle= each inch of the way. at order of the holy tribunal, the soldier was returned to the philippines for further investigation into the mysterious matter. irrefutable witnesses came forward to swear that the soldier had been on duty in the island city on the night of october 24; just as it had been proved beyond doubt that on the following morning he had been apprehended in the plaza of mexico city, more than nine thousand miles away

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

book of creation and from the zohar. new york, academy photo offset, inc, 1952* listed in aryeh kaplan s sefer yetzirah [discussed below] under translations/ english; and in spector s bibliography, where it is listed twice (1) under introductory surveys= c7 (2) under the history of kabbalah, f. merkabah mysticism and jewish gnosticism= f17* waite s version of the thirty-two paths can be found in the holy kabbalah, pp. 213-219* this item came up for sale on ebay (november 2004; the display page provided numerous images of the cover, text, and illustrations, which, alas, are rather adolescent. a passage from what is almost certainly this book is used to introduce the section on abraham abulafia in meltzer s secret garden, pp. 117-119. there, the book is called kabbalah, book of creation, th

and persian, that is zoroastrian. notwithstanding this basic assumption on franck s part which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomenon. this diagnosis of the role of kabbalah is strikingly similar to scholem s famous perception of the role of kabbalah as a vital component of judaism (kabbalah: new perspectives, p. 8) waite, arthur edward. the holy kabbalah: a study of the secret tradition in israel as unfolded by sons of the doctrine for the benefit and consolation of the elect dispersed through the lands and ages of the greater exile. london: williams and norgate ltd, 1929; reprinted new hyde park: university books, 1960. this title incorporates a. the doctrine and literature of the kabbalah. london: theosophical publishing compan

the greater exile. london: williams and norgate ltd, 1929; reprinted new hyde park: university books, 1960. this title incorporates a. the doctrine and literature of the kabbalah. london: theosophical publishing company, 1902. b. the secret doctrine in israel. a study of the zohar and its connections. london: wm. rider and son, 1913. waite discusses sy at some length in the following sections of the holy kabbalah: 1. book ii, i: date of the book of formation 2. book iii, ii: the book of formation 3. book iii, iii: connections and dependencies of the book of formation. in the first section, waite gives a survey of the issues concerning fixing a date to sy. he defers to his own introduction to stenring s translation to provide bibliographic details, yet in the second section he lists editio

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

plative ascent and theurgic power in thirteenth century kabbalah, h in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang publishing, inc, 1993. avraham ben alexander of cologne. kether shem tov: the krown of the good name [spain, 13th century. belize city: providence university, 2006. for information, go to www.everburninglight.org. cohen, seymour. the holy letter. a study in jewish sexual morality (translation of iggeret ha- kodesh) new york: ktav, 1973; rpt. northvale/london: jason aronson inc, 1993. dan, joseph. ggershom scholem fs reconstruction of early kabbalah, h in modern judaism, vol.5, no. 1 (1985; and in gershom scholem [modern critical views, edited by harold bloom (new york. new haven. philadelphia: chelsea house publishers, 198

KETAB E SIYAH

heaven's foundation are rotted. well was it to defy a distant rome but now was rome come to palestine and now did they tremble within their walls for rome was near and heaven distant. great onagers hurled great stones and bronze-beaked rams were brought against the gates. brave resistance did the jews accomplish, fruitful resistance they accomplished not. now upon the day of triumph gabriel, from the holy rock, cried out from earth to heaven with these words "do you see this, michael, what is become of the city, the city of shalem, beloved and most treasured of the elohim? now are her proud gates broken down and her walls are taken by the foe. titus goes about the city as a tiger and death he brings with him. the tears of isaac's children would fill oceans and their spilt blood would quenc

ngels, i will create adam and eve, and will make them human beings, and from them two shall arise, out of the loins of adam, shehr ibn jebr; and from him shall arise a single people on the earth, the people of 'azazel, to wit of ta'us melek, which is the yezidi people. then i shall send sheikh 'adi b.musafir from the land of syria, and he shall come and dwell in lalesh. then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and w

the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell's own worm. 64. oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings. 65. i am the master: thou art the holy chosen one. 66. write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whososeeth it shall be glad. thy death shall be the seal of the promise of our age long love. come! lift up thine heart& rejoice! we are one; we are none. 425 67. hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! 68. h

hed sophisms be dethroned, rooted out, burnt, and destroyedfor they are a standing menace to all true nobility of thought and action.whatever alleged "truth" is proven by results to be but an empty fiction, let it be unceremoniously flung into the outer darkness, among the dead gods, dead empires,dead philosophies and other useless lumber and wreckage. the most dangerous of all enthroned lies, is the holy, the sanctified the privileged lie- the lie that everyone believes to be a model truth. it is the fruitful mother of all other popular errors and delusions. it is hydraheaded. it has a thousand roots. it is a social cancer. the lie that is known to be a lie is half -eradicated. but the lie that even intelligent persons regard as a sacred fact- the lie that has been inculcated around a mot

KNOWLEDGE LECTURE THREE

, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of

L 003

rse the teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others (b) by some device, such as the ch

bedient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free- 1. for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice ver oeven though this book may seem very basic, it is not intended to be a book that conveys basic knowledge of kab

LAITMAN M FROM CHAOS TO HARMONY

ruch shalom halevi ashlag (the rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabba

.html. 6 data is taken from http//www.divorcemag.com/statistics/ statsworld.shtm 7 publish in a yedioth aharonot newspaper article may 14, 2006. 8 kabbalist rabbi yehuda ashlag (1884-1954) is known by the title baal hasulam (owner of the ladder) for a commentary on the book of zohar that he wrote, titled the sulam (ladder) commentary. baal hasulam is considered the successor of rabbi isaac luria (the holy ari. his method is unique in that it allows any person to internalize the origins of the authentic kabbalistic knowledge, which the formers kabbalists have left behind. 9 baal hasulam, preface to the wisdom of kabbalah, item 1. this quote is also available in m. laitman, the science of kabbalah, 2005, laitman kabbalah publishers, p. 87. 10 babylonian talmud, baba kama, 45, 72. 11 publishe

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

o this world, this point continues to exist after the departure of the body. if one has come to perceive one s existence in the spiritual system and has come to identify oneself with it before the demise of one s body, that person will continue to sense his or her spiritual existence past the death of the body. this is the meaning of existence in the soul* according to kabbalists baal hasulam and the holy ari, to name just two, all that exists outside of us is the light that fills the entire reality, and which is in complete rest. although we are within that light, we feel as if we exist inside a body situated within a surrounding universe. yet, as previously stated, impressions fill us through the five senses. thus, if all that exists around us is the unchanging light, what is it that mak

LAITMAN M THE KABBALAH EXPERIENCE

e the kabbalists, use them as well. i, too, asked my rav that same question, and he said that any language can be modified to convey spiritual information, but since kabbalists described t h e w i s d o m o f k a b b a l a h 69 everything in hebrew, they built a dictionary- the link between the root and the branch- that today is the basis for this whole science. the hebrew language is also called the holy tongue because it leads to holiness, to the attributes of the creator. now, there still remains the question why, until today, kabbalists were either jews or people who converted to judaism (proselytes. the reason lies in the uniqueness of their souls. the collective soul of adam consists of 600,000 parts, or 600,000 souls, separated by the intensity of their will. before the sin of the f

s you. that would be the truest, because any education and any external opinion is coercion. t h e s c i e n c e o f r e a l i t y q: isn t kabbalah another form of mysticism, like many others in the world? a: no. people want to label kabbalah as mysticism, blessings, curses, charms, etc. these labels became linked with kabbalah because it was forbidden to study. but that is really the case. even the holy ari writes that it is prohibited to use charms and blessings, because they have nothing to do with kabbalah. kabbalah is a science that teaches the law of reality, of which we are a part. through this science, we discover those rules and the spiritual world, which is the reason for everything that happens here with us. they are collective rules, which encompass the laws of all the science

ld, and reach places our fathers never could. in the beginning, they were closer to spirituality than we are because they were less egoistic. moreover, we have drifted so much farther from spirituality than they did, that if we did come back to it now, we would have to go that much deeper into the system of creation. t h e s t u d y o f k a b b a l a h 87 t h e g oa l q: why do kabbalists such as the holy ari, rav kook and rav ashlag maintain that it is necessary for any person to study the wisdom of kabbalah, regardless of age, sex, or nationality? a: the reason studying kabbalah is important is that there is a great power in the study of kabbalah that can be of benefit to everyone. when we study kabbalah, even if we do not understand anything we study, but seek only to understand, we awa

ntile. q: what is the best age to start studying kabbalah? a: there is no age limit for the study of kabbalah. i have a student who is eighty years old, and i have students who have just finished high school. when you study, there are no differences between age or origin. the soul doesn t make such discriminations. wo m e n s t u dy i n g k a b b a l a h q: are women allowed to study kabbalah? a: the holy ari said that everyone could study the wisdom of kabbalah, provided they have the desire. a desire is when a person feels an inner need to answer the question, what am i living for? if such a desire does not give us peace of mind, then we must study the wisdom of kabbalah. kabbalah exists only for that. rav a.y. kook was once asked, who could study kabbalah? he replied simply: anyone who

place fall in the hands of the evil side. and when he gets stronger and performs unifications with holiness, he makes the area of the choice a holy place again. i have interpreted the words of our sages- the healer has been given permission to heal- according to that, meaning even though the healing is undoubtedly in the hands of the lord and no human counsel shall move him from his place, still the holy torah tells us that he shall cause him to be thoroughly healed (exodus 21, 19, meaning to tell you that it is a choice, the place of battle between holiness and sin. so we find that we are obliged to take over that choice and turn it over to holiness. and how is it taken over? when we go to see a doctor, and the doctor gives us a remedy that has been tested a thousand times, and when the

LAITMAN M THE PATH OF KABBALAH

tem and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body (the will to receive. the soul, or light, passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bet h e pa t h o f k a b b a l a h 16 stowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his willingness to marry her is sufficient because she respects him. such reception is tantamount to pure besto

o feel as a result of our egoism and our continuing attempts to correct it from the starting point to the world of ein sof, from reception to bestowal. if a person in our world does not get this altruistic point, this spiritual attribute from above, it will be impossible to perform any spiritual acts. it is written that at the moment of one s spiritual birth, one immediately gets the posterior of the holy soul, meaning the last (and lowest) degree of the soul, referred to as a point because of the restriction. this is placed in our hearts, in the midst of our selfishness. without that point, people remain in the animate degree. their desires do not reach beyond the level of this world. such people can be attracted to pseudo spiritual ideas and philosophies, predict the future, and be extre

erialize until it enters our world, where it is shattered into a multitude of small fragments. each fragment is called a soul. as souls ascend to higher levels, they gradually change their attributes, pa r t o n e: t h e b e g i n n i n g 47 using a special system that constantly moves the souls from one place to another so that they will help one another correct. the torah, the kabbalah, and all the holy scriptures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the number of people permitted to write. there are only three kabbalists who attained the final degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari

m the withdrawing lights are called otiot. once the five lights nefesh, ruach, neshama, haya, yechida have withdrawn from the five sefirot keter, hochma, bina, za, malchut, there remain five reshimot, or otiot: tip of the yod, yod, hey, vav, hey( later on, we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when kabbalists read books, they can perform the actions according to the instructions received from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell

t they are not fixed in this place; they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam ha rishon, the impure worlds of bya were created as well. they consist of weaknesses and stand opposite bya. because of that, bya are clear of any will to receive and are therefore t h e pa t h o f k a b b a l a h 222 named the holy bya. their opposite worlds are therefore named the impure bya. the impure worlds (shells) are called: esh mitlakachat (erupting fire) opposite the world of beria. anan gadol (great cloud) opposite the world of yetzira. ruach se ara (stormy wind) opposite the world of assiya. after the sin, partzuf adam ha rishon broke into 600,000 pieces. the pieces continued to break (the torah describes

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the

the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiati

de of the egyptian cult, not of its outer glories, that freemasonry is a relic, and the ritual which is preserved in it is a part of that of the mysteries. to explain what this hidden work was, let us draw a parallel from a more modern method of producing a somewhat similar result. 54. the christian plan for spreading abroad the divine power or grace is principally by means of the cele-bration of the holy eucharist, commonly called by our roman brethren the mass. we must not think of that grace as a sort of poetical expression, or as in the least degree vague and cloudy; we are dealing with a force as definite as electricity- a spiritual power which is spread abroad over the people in certain ways, which leaves its own effect behind it, and needs its own vehicles, just as electricity needs

both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions and the worldly appetites of the brethren are laid as a fitting sacrifice to the genius of our order. the proper form of a masonic altar is that of a cube, about three feet high, with four horns, one at each corner, and having spread open upon it the holy bible, square, and compasses, while around it are placed in a triangular form and proper position the three lesser lights. 111. fig. 2 is taken from the same source. the stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custom of having the three candles beside the seats of the thre

arrangement. some say that there are three because king solomon had two other important people associated with him in the building of the temple; but the deeper fact is that the pillars on the t c b c and the columns near the pedestals of the three principal officers are intended to symbolize the three aspects of the divine life in manifestation, which have been spoken of by various religions as the holy trinity. in the earliest times in egypt, as we have already explained, there were three kinds of grand lodges, with somewhat different methods of working, according as the r.w.m. represented wisdom, strength or beauty. in our modern days we have only one of these types, in which the master fs pedestal signifies wisdom, and the working is that of the second person of the trinity, the chris

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the christian mysteries. the repression of the mysteries. the crossing of traditions. the two lines of descent. the culdees. celtic christianity in britain. the druidic mysteries. the holy grail. heredom. chapter viii operative masonry in the middle ages the temporary custodians. decline of the collegia. the comacini. the comacine lodges. other survivals of the collegia. the compagnonnage. the stonemasons of germany. the english guilds. the rise of gothic architecture. the old charges. chapter ix the transition from operative to speculative the reformation. the reappearance

c architecture. the old charges. chapter ix the transition from operative to speculative the reformation. the reappearance of speculative masonry. the first minutes. scottish minutes. english minutes. irish minutes. the grand lodge of england. the recomposition of the rituals. two and three degrees. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the hist

atural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican ch

of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of mankind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in

to uplift, strengthen and encourage all members of the craft. 38. some years ago i undertook an investigation into the hidden side of the sacraments of the catholic church, and published the results of that investigation in a book called the science of the sacraments. those who have read that book will remember that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the cer

LEMEGETON

its wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good and badd which from these notes [this book] is [also] called ars notoria. in this booke is

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

stablished links in 1991 to an aa group through a lineage that ran from crowley to karl germer to m. motta to r. eales to himself. he states, this link has been mutually acknowledged, and is not the result of regular nomenclature, but constitutes the cooperation of my branch with another. the abbey of thelema is also a subdivision of the order of thelema, and works closely and in cooperation with the holy order of rahoorkhuit and in association with the holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolved around sex magic, which was taught in stages as the studen

r, and a teacher of the inner spiritual life. 36 builders of the adytum bota is viewed by its members as a mystery school following the western interpretation of ancient wisdom. followers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermet

s of reincarnation the spark evolves until it no longer needs a physical body. everyone will complete this evolution, and the purpose of the fraternity is to help people to speed this process, through a set of lessons and involvement in ritual practice. among the teachings of the fraternity is a course of philosophy in two levels, after which the neophytes can be accepted into either the order of the holy grail, which offers courses in a celtic approach to magic, or the coven of diana, which explores witchcraft, mysticism, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are supposed to attend a twentylesson series in ritual magic

the goat rose, towing above the puny figures of its unhallowed priests, and turned its back k 141 142 kiss of shame on them; upon which one stooped slightly to give the osculam-infame as his mark of homage. the others followed suit, then the whole circle of satanists drew in toward the throne and, in solemn silence, followed their example, each bending to salute his master in an obscene parody of the holy kiss which is given to the bishop s ring. see also cathars;wheatley, dennis for further reading: guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wheatley, dennis. the devil rides out. 1935. london: hutchinson& co, 1963. last judgment in religious traditions that distinguish bet

y other abominable offences p 203 204 pact with the devil and crimes, at the risk of their own souls. medieval witch-hunting manuals, such as the influential malleus maleficarum (the witch hammer, 1486, contained lengthy discussions of the devil pact. thus at a witches sabbat, convened for the purpose of initiating new witches, satan asks the novice, whether she will abjure the faith, and forsake the holy christian religion. and never venerate the sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. and when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage

LIBER 141

pleasing to the philosopher. xii of the choice of an assistant with regard to the choice of one to serve this sacrament, man is so confused in mind, and so easily deceived as to this matter, that it seems to us not unreasonable to allow full sway to the caprice of the moment. for this caprice so-called is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to ch

o-operate physically with the priest, so that the lion be perfectly dissolved in a full portion of the gluten. and whether this preparation be truly and duly done is known by the appearance of the matter of the sacrament, and also by its taste. for not idly is it written in the book of judges "what is sweeter than honey, and what is stronger than a lion" and that this secret is here manifested by the holy ghost is clear from the rejoinder of samson "if ye had not plowed with my heifer, ye had not found out my riddle" xiii of certain jewish theories among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be balked. thus they say that before eve was made, the dreams of a

ially important if the initiate be of the x) iv (if necessary) ease of circumstances (to ensure leisure for these operations, and to enlarge the field of choice of second parties) v. establishment of a protective bodyguard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations app

LIBER 777

0. 1 jupiter god the 3 in 1 2 janus[[mercury] god the father, god who guides parliament 3 juno, cybele, hecate &c. the virgin mary 4 jupiter[[libitina] god the rain-make (vide prayer-book, god the farmer s friend 5 mars christ coming to judge the world 6 apollo[[bacchus, aurora] god the son (and maker of fine weather) 7 venus messiah, lord of hosts (vide prayer-book, r. kipling &c) 8 mercury god the holy ghost (as comforter and inspirer of scripture, god the healer of plagues 9 diana (as[[terminus, jupiter] god the holy ghost (as incubus) 1010 ceres ecclesia xsti, the virgin mary 11 jupiter[[juno, olus] matthew 12 mercury sardis 13 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and

ng the fire of vulcan. 20 [attis, ceres, adonis[[vesta, flora. 21 jupiter [pluto] philadelphia 22 vulcan[[venus, nemesis. 23 neptune[[rhea] john, jesus as hanged man 24 mars[[mors. 25 diana (as archer[[iris. 26 pan, vesta, bacchus. 27 mars pergamos 28 juno[ olus. 29 neptune. 30 apollo[[ops] smyrna 31 vulcan, pluto mark 32 saturn[[terminus, astr a] ephesus 32 bis ceres luke 31 bis [liber[[bacchus] the holy ghost [insufficient information] table i (continued) 11 xxxviii* animals, real and imaginary. xxxix* plants, real and imaginary. 0[[dragon[[lotus, rose] 1 god[[swan, hawk] almond in flower[[banyan] 2 man amaranth[[mistletoe, bo or pipal tree] 3 woman[[bee] cypress, opium poppy[[lotus, lily, ivy] 4 unicorn olive, shamrock[[opium poppy] 5 basilisk oak, nux vomica, nettle[[hickory] 6 phoe ni

face[[vision of antinomies] the yang and khien 3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 pow

sniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of ass

rbg gabriel \ybrk kerubim angels of elements nayd 1010 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca

LIBER ALEPH

now because thou art the child of my bowels, i yearn greatly towards thee, o my son, and i strive strongly with my spirit that by my wisdom i may make plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly ana

earning. but the vellum of the scroll is of man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of thei

t with thee upon thy path, ready to acquaint thee with thy true nature, if thou attend unto its word, its gesture, or its show of imagery. s the book of wisdom or folly 9 q quo modo natura sua est legenda (how one.s nature is to be read) herefore deem not that thy lightest fancy is insignificant. thy most unconscious acts are keys to the treasure-chamber of thine own palace, which is the house of the holy ghost. consider well thy conscious thoughts and acts, for they are under the dominion of thy will, and moved in accord with the operation of thy reason; this indeed is a necessary work, enabling to comprehend in what manner thou mayst adjust thyself to thine environment. yet is this adaptation but defence for the most part, or at the best subterfuge and stratagem in the tactics of thy lif

the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of th

ledge of things apparently irrelevant. and with that he will understand, and bend him wisely to his work. i the book of wisdom or folly 43 ap de auro rubeo (of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if thy wilt live wisely, learn that thou must establish this relation of balance with every thing soever, not omitting on

LIBER ARCANORUM

the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 1

, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in th

LIBER ASTARTE

ft sighs: astarte vel liber berylli 6 25. the thoughts of me are very rapture: 26. and my deeds are the myriads of thy children, the stars and the atoms. and remember well, that if thou wert in truth a lover, all this wouldst thou do of thine own nature without the slightest flaw or failure in the minutest part thereof. 19. concerning the lections. let the philosophus read solely in his copies of the holy books of thelema,1 during the whole period of his devotion. but, if he weary, let him read books which have no part whatever in love, as for recreation. but let him copy out each verse of thelema which bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most p

thelema which bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21. continuation. let then the philosophus mediate upon all love that hath eve

nd the love of dante and beatrice, and the love of paolo and francesca, and the love of casar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, the love of 1 [this refers to the three volumes of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and ado

uman relations, only figuring to thyself that thy father or thy brother or thy wife is as it were an image of thy particular deity. thus shall they gain, and not lose, by the working. only in the case of thy wife this is difficult, since she is more to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it w

LIBER CCC KHABS AM PEKHT

ood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then ther

LIBER CCXLII AHA

stinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises

eforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my l

LIBER CHANOKH

is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a sim

nd the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce. s a a i2 8 1 e m e8 b t z k a s e30 h e i d e n e d e i m o 30 a i26 m e g c b e i l a o i2 8 1 u n i h r l a a 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me es

over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth* collation of the various mss. of these calls has not done away with

re mighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an* or other aire as may be willed. this name may be appropriate varied with the aire. liber lxxxiv 37 handmaid let her serve them. one season, let it c

umber it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked agai

LIBER CLXV A MASTER OF THE TEMPLE

urned them to ajna. very few invading thoughts. presently all became brilliant light, with which i became identified. realization of oneness. no doubt remained that this was indeed the union with the higher self. then again arose the question what about the others when this state subsides again? then it seemed that a voice spoke clearly to the brain, saying: truly when united so thou art one with the holy guardian angel that speaks unto thee now. therefore worry no more about attaining. in future it is thy work to see that not only the part attain, but that other parts, those that are called others in ordinary consciousness, realize the oneness also. n. b. these are not the words, and do not properly express the meaning. the experience itself was in the nature of realization rather than in

LIBER COLLEGII SANCTI

tion in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the knowledge and conversation of the holy guardian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and here and now may i be admitted to the knowledge and conversation of the a a! witness my hand_ transcriber fs notes. liber clxxxv was originally privately printed on loose sheets, circa 1909. it had been intended for general pu

ox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to completely resolve an anomaly noted below. liber clxxxv was printed again in equinox iv (1, commentaries on the holy books, with one further correction made as against the 1988 edition of gems. the present electronic copy is based on both these publications, with some amendments as noted below, and on page scans of the first printing of the probationer oath only (as found in the online o.t.o. archives. the probationer oath has been conformed more or less to a scan of the original printing (the original

r vii was intended for inclusion in the abortive equinox iii (2. liber ccxx (the book of the law, previously printed in equinox i (10 (and as a near-unreadable scaled-down copy of the ms. in no. 7) was reprinted in equinox iii (3, the equinox of the gods. eventually all six texts were reprinted, accompanied by seven other gclass a h works which had appeared in equinox volume i, in equinox iii (9, the holy books of thelema. the task of a probationer. glet any person c h in 1912 this was modified, and as a further device for filtering out time-wasters an additional preliminary grade of gstudent of the mysteries h was instituted. students were given a list of books and told to go away and study them for three months, then had to pass an examination (open book) before they could be admitted as

LIBER CORDIS CINCTI SERPENTE

se she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came upon me, and i beheld a white swan floating in the blue. 18. between its wings i sate, and the aons fled away. 19. then the swan flew and dived and soared, yet no whither we went. 20. a little crazy boy that rode with me spake unto the swan, and said: 21. who art thou that dost float and fly and dive and soar in the inane? behold, these many aons have passed; whence camest thou?

tand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man shou

gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flo

hou heart, will i the serpent eat thee wholly up; yea, i will eat thee wholly up. 22 v 1. ah! my lord adonai, that dalliest with the magister in the treasure-house of pearls, let me listen to the echo of your kisses. 2. is not the starry heaven shaken as a leaf at the tremulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery sta

em; thou shalt heal them of the unutterable evil. 13. they shall change in their destruction, even as two dark stars that crash together in the abyss, and blaze up in an infinite burning. 14. all this while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disc

LIBER CXCVII STORY OF SIR PALAMEDES

he cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds h

t without a rein? who is the naked man that spurs a charger into camelot, his face like christ.s? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. wher

is leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believ

irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accursed that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon. the poor sir palamedes quells his rising spleen; he doubts his ears .how may i catch the beast. he yells. the smiling sage rebukes his fears .tis easier than all, sir knight! by simple faith the beast appears. by simple faith, not heathen might, catch him, and thus achieve the quest. then quoth that melancholy wight .i will believe. the hermit blessed his convert: on the ho

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ian knot? shall we say gthere is god h? what, in the devil fs name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question.any question is the great question.does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does is matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long as our words represent thoughts

so easy to get rid of. then, from the standpoint of the arahat himself, perhaps this gwhy did i become an arahat? h and ghow did i become an arahat? h have but a single solution! in any case, we are wasting our time.we are as ridiculous with or arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. 16 liber cxlviii to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in barebo

ke him run amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy.until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce an further glory. it is my misfortune and not my fault that i am bound to deliver this elementary message. gman has two sides; one to face the world with, one to show a woman that he loves her. h we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if

LIBER CXX

rs of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, o

ouble 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 is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of

exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries

rong at his setting. apep hath fallen; apep the enemy of ra is overcome (circle "get thee back, hai, thou impure one, abomination of asar! tahuti hath cut off thine head and i have slain thee and hurled thee utterly asunder. get thee back from the neshuet boat, as with a fair wind ra saileth over his heaven (circle "o thou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my l

hips him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publication in class c. 3 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an

LIBER DCCCLX JOHN ST

satirist of shiraz. t.s] john st. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements

wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a cir

joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, etc, etc, i did n

r a moment i got a vague glimpse of one.s spine (or rather one.s su.umn) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. liber dccclx 18 9.18 to continue. 10.18. not very satisfactory .sana got painful; like a worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the vajroli-mudra [for this see the siva samhita, and other of the holy sanskrit tantras..ed] however, having got rid of her for the moment, one may continue. p.y [pr.n.y.ma..ed] 14 cycles. some effort required; sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i allowed the thought to conc

. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows

LIBER DCCCXI ENERGIZED ENTHUSIASM

efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to have seen that mankind is immortal in exactly the same sense

, who should employ his whole energy in the miracle of the mass, they found their counsel a counsel of perfection. the magical tradition was in part lost; the priest could not do what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a mass of the holy ghost, a mass of the mystery of the incarnation, to be performed at stated intervals, might have saved both monks and nuns, and given the church eternal dominion of the world. ix to return. the rarity of genius is in great part due to the destruction of its young. even as in physical life that is a favoured plant one of whose thousand seeds ever shoots forth a blade, so do conditions all

llenized jewish writer of the first century e.v. t.s] with regard to the article in no. 9, genergized enthusiasm, h a circumstance of exceptional interest has arisen. the author was not acquainted at that time with the literature of those gnostics who were the earliest and only true christians. in fragments of a faith forgotten, however, we find the following passage: gafter the banquet they keep the holy all-night festival. and this is how it is kept. they all stand up in a body, and about the middle of the entertainment they first of all separate into two bands, men in one and women in the other. and a leader is chosen for each, the conductor whose reputation is greatest and the one most suitable for the post. they then chants hymns made in god fs honour in many metres and melodies, some

LIBER DCLXXI VEL PYRAMIDOS

ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main published versions (typeset with no source stated in sothis magazine, st. albans, 1976, and facsimile of illuminated ms (presumably that referred to in .john st. john) in equinox iv (1, commentaries on the holy books, york beach, maine, 1996, and from a typescript which is believed to have been prepared from crowley.s first draft manuscript. it makes no pretence at being a critical text; in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compilation o.t.o. rituals and sex ma

LIBER GRADUUM MONTIS ABIEGNI

s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of gener

breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at

ontis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had at

notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has been redrawn rather than scanned; rubrication has been used in the hopes of making it a bit more comprehensible. liber xiii was reprinted in the compilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be s

is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber viii: the ritual p

LIBER HHH

for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body fall supine with arms outstretched. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two-and-twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth

ose things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension.7 liber hhh 4 ii a a a .these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear..libe

ate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudd

LIBER III VEL JUGORUM

e whole exercise is to create a sentinel to stand watch at the threshold of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. by some device, such as the changing

isobedient dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free* for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen .reactionary. politician; let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to .a. arises when the ring is on the .b. finger; and vice versa. p.s. an xv! in c an excellent practice is to control the means of expression. thus, challenge the world to

LIBER LIBERI VEL LAPIDIS LAZULI

he scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over the sea. 40. there is a strange pale god, a god of pain and deadly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, th

druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many wonderful things by midnight. 4. by the waning moon did we work. 5. over the plain came the atrocious cry of wolves. 6. we answered; we hunted with the pack. 7. we came even unto the new chapel and thou didst bear away the holy graal beneath thy druid vestments. 8. secretly and by stealth did we drink of the informing sacrament. 9. then a terrible disease seized upon the folk of the grey land; and we rejoiced. 10. o my god, disguise thy glory! 11. come as a thief, and let us steal away the sacraments! 12. in our groves, in our cloistral cells, in our honeycomb of happiness, let us drink, let us drink! 13. it is

LIBER LVII

the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller.s .star in the west. this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me

s the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of

potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist

ricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the gr

ich were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is al

LIBER LXVII THE SWORD OF SONG

turned its formidable engines against the citadel of the almighty. if i be appealed of blasphemy of irreverence in my treatment of these subjects, i will take refuge in browning.s own apology, from the very poem i am attacking .i have done: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge m

christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. 8 the sword of song he tells me when i cite the .fall .but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in .samuel was man; the holy spook did not dictate the pentateuch. with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley (here comes a white-flag treachery) asked .is there anything you value, will hold to. he laughed .chase me, charlie. but seeing in his mind that i would no be so converted .shal

r a duellist.no son, no father, and (to please us most) decency pleads.no holy ghost! all vanish at the touch of truth, a cobweb trio.like, in sooth, 705 710 715 720 725 730 735 740 mystical mean-ing of .ascen-sion day. futility of whole discussion, in view of facts. ascension day 21 that worthy yankee millionaire, and wealthy nephews, young and fair, the pleasing crawfords! lost! lost! lost !78 .the holy spirit, friend! beware. ah! ten days yet to pentecost! come that, i promise you.but stay! at present .tis ascension day! at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing.at the term it is just nothing i affirm. the fool (with whom is wisdom, deem the scriptures.rightly) in his heart saith (silent, to himself, apart) this secret

s? the safe man. a well-known advertisment, hence .who.s griffiths= safe. slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. 150 155 160 165 170 175 180 185 pentecost 27 why, in a word, i seek to gain a different knowledge. why retain the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door

e of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian snigger

LIBER MMCMXI NOTE ON GENESIS

te the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here*.he bequeathed to me a beautiful garden. the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood

say to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heaven

ipt rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning in wisdom in the head* created god the elohim the holy gods the essence. of the heavens and the essence of the earth contained therein also are the divine, magical and terrestrial formula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolu

ld hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is th

orlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the seco

LIBER OS ABYSMI VEL DAATH

recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be that for a while the new will and aspiration are not puissant, yet being undisturbed by those dead weeds of doubt and reason which he hath uprooted, they grow imperceptibly and easily like a flower. 23. and with the reappearance of the holy guardian angel he may be granted the highest attainments, and be truly fitted for the full experience of the destruction of the universe. and by the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be comp

LIBER PORTA LUCIS

hall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many ch

LIBER SAMEKH

onversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick in theory and practice paris: lecram press, 1930 corrected reprint in magick: book 4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued b

nal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of

.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails him a

quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command the

ards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholly to this work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep* for know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity and quality. one should not become anxious about one fs phyiscal or mental health on a priori groups, but pay attention only to indubita

LIBER V VEL REGULI

ve flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action

LIBER VII

reen, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray t

n the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is wit

LIBER XCV THE WAKE WORLD

y, because there is only one thing i love, and that is my fairy prince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride.s desire, call me and claim me and control! i pray thee keep the holy tryst within this ring of amethyst. for on mine eyes the golden! hath dawned; my vigil slew the night. i saw the image of the one; i came from darkness into l.v.x. i pray thee keep the holy tryst within this ring of amethyst. i.n.r.i..me crucified, me slain, interred, arisen, inspire t.a.r.o. me glorified, anointed, fill with frenzied d! i pray thee keep the holy tryst within this ring of

e one; i came from darkness into l.v.x. i pray thee keep the holy tryst within this ring of amethyst. i.n.r.i..me crucified, me slain, interred, arisen, inspire t.a.r.o. me glorified, anointed, fill with frenzied d! i pray thee keep the holy tryst within this ring of amethyst. i eat my flesh: i drink my blood i gird my loins: i journey far: for thou hast shown 9, o, 777, kam lon, i pray thee keep the holy tryst within this ring of amethyst. incantatio. the wake world 5 prostrate i wait upon thy will, mine angel, for this grace of union. o let this sacrament distil thy conversation and communion. i pray thee keep the holy tryst within this ring of amethyst. i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince

l the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dwells a moonlike virgin with an open book, and always, always reads beautiful words therein, smiling mysteriously through her shining veil, woven of sweet thoughts and pure kisses. and there is the way by which i always go to the king, my father, and that passage is built of thunder and lightning; but t

LIBER XXXVI THE STAR SAPPHIRE

ber xxxvi the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4 let him go round to the south, make the holy hexagram, and say: mater et filius unus deus ararita.5 let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita.6 let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita.7 let him return to the centre, and

of apophis and typhon (v) or the earth sign of set fighting. the sign of baphomet is probably the n.o.x. sign mulier, on the basis that in .liber v vel reguli. the latter sign is identified with the .attitude of baphomet. t.s] 9 [lat .all in two; two in one; one in none; these are neither all nor two nor one nor none. glory to the father and to the mother and to the son and to the daughter and to the holy spirit within and to the holy spirit without, as was and is and it to come, for ever and ever [lit .in generations of generations, six in one through the name seven in one ararita] 10 [commentary by crowley on this chapter as printed in the second edition of the book of lie cdivert from the aim of the work, namely, to let the texts speak for themselves and to give the reader an idea of th

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

pai (peacock) from around 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

implies that it is there to keep the giants away. from gylfaginning we also learn that at the upper end of the bridge there stands himinbjorg, where heimdall lives. fire on the bridge is also found in grimnismal, stanza 29, which reports that thor crosses the rivers kormt and ormt and two named kerlaug each day when he goes to judge at the ash of yggdrasil, because the as-bru burns all with fire, the holy waters boil. the notion of the bridge between earth and heaven, or earth and the world of the gods, has a parallel in the gjallarbru, a bridge between earth and the underworld, or earth and the world of the dead. see also gjallarbru references and further reading: ake ohlmarks, gstellt die mythische bilrost den regenbogen oder die milchstrasse dar? eine textkritische-religionshistorische

ghout the entire world. how odd it is, then, that in the very first reference to the gjallarhorn, snorri refers to it as a drinking horn and associates it with mimir, who acquires wisdom by drinking from it out of the well that is associated with him, the mimisbrunn. the association, if there is one, may be retrievable from stanzas 27 of voluspa: she knows that heimdall fs hearing is hidden under the holy tree, accustomed to brightness; she sees a river washed with a muddy waterfall from the pledge of valfodr.would you know yet more? we know from various sources (including the next stanza of voluspa, that odin pledged his eye in the well. if heimdall fs hearing (ear) is also pledged deities, themes, and concepts 143 there, as the stanza seems to suggest, he ought to have supernatural heari

ut as it did, and the valkyrie skogul responds that the valkyries gave hakon victory and will now transport him to the green world of the gods. now the scene shifts to valholl. odin bids hermod and bragi greet the king. hakon, covered with gore, expresses concern about odin fs ill will but is assured that he has the sanctuary of all the einherjar. gthus it was known, how well that king had spared the holy places, when all the gods bade hakon welcome h (stanza 18. the final two stanzas are quite lovely: 20. unbound through the homes of men the wolf will run, before on the abandoned path an equally good king will come. 21. cattle die, kinsmen die, country and land are laid waste since hakon went among the pagan gods, the people are much oppressed. as the final line indicates, the poem must h

e states that heimdall was traveling and came to a settlement by a coast, where he called himself rig. the poem goes on to tell how rig is entertained at three households, where he spends time in his hosts f beds. the results are slaves, farmers, and nobles. possibly related to this is the request of the seeress in voluspa for a hearing, in the first stanza of the poem. i ask for a hearing of all the holy races greater and lesser, kinsmen of heimdall. deities, themes, and concepts 169 the notion of heimdall as guardian of the gods is not limited to snorri. grimnismal, stanza 13, which snorri quoted in gylfaginning in connection with his description of heimdall cited above, uses the expression, and loki fs somewhat strange insult, in lokasenna, appears to refer to it: shut up, heimdall! for

LUCIFERIAN INITIATION VIA NOCTURNE

ation into the light of phosphorus. participant should be hooded in a black robe, unmarked with no symbols bearing. this represents that a person need not be refined by appearance, but the center of self. that cain has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the cen

LUCIFERIAN SORCERY

defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the

hich both offer a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of 15 spirit by that of the opposer, the bringer of light. the witches sabbat mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right han

ements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers

e names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of which the fallen have taken strength, isolate and beautiful

e ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the bornless baphometic spirit of fire! commentary to invocation of the holy guardian angel, azal'ucel with regard to an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal ucel, the system employed is one of 31 summoning up the angelic and daemonic spirit within the self the true will by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions e

LUCIFERIAN SORCERY AND SET TYPHON

ick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy guardian angel/the evil genius/congressus cum daemone there has been much in the way of misunderstanding within magick as to what the holy guardian angel actually is. some have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a resul

e have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a result of atavistic workings (which include the bornless one ritual) from which the luciferian sorcerer calls both the evil genius (the demonic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visual

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon;

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right han

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

rstood only in the original arabic. lives of muslims are governed by the five pillars of islam (1) the witness i witness that there is no god but allah; i witness that muhammad is his prophet (2) five daily prayers to allah (3) the giving of alms to the less fortunate (4) fasting, as an expression of gratitude to allah, especially during the month of ramadan; and (5) a pilgrimage, if feasible, to the holy sites in the city of mecca in saudi arabia once in one s lifetime. as with christianity, there is within the vast world of islama wide spectrum of opinions on evolution versus creationism or id. on the one hand, many muslims around the world maintain that there is no conflict whatsoever between evolution and the tenets of islam. at the other end of the spectrum, the teaching of evolution

MACNULTY W KIRK KABBALAH AND FREEMASONRY

what the nature of those alleged innovations were. we do know some of the differences between the two bodies, and the premier grand lodge does seem to have been using a much simplified ritual during the mid-i8th century. of specific interest to us is the fact that while the both grand lodges practiced a ritual which conferred three degrees, the antient grand lodge also conferred a fourth degree, the holy royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains

the time, the new ritual was adopted only very slowly. as a result, there are in england today several different "workings" or variations of the ritual. all of the workings have the basic principles and symbolic structure in common, and all have three degrees. that was one of the significant provisions in the articles of union; it was agreed that masonry consisted of the three degrees, including the holy royal arch. in the english workings the royal arch, since it is conferred separately, might appear to be. a fourth degree in freemasonry, such, however, is not the case. it is the master mason's completed "29 at this point it would be useful to be able to demonstrate some definite kabbalistic influence on the lodge of reconciliation, but no direct evidence of this sort has been discovered

tigation because the essay and its changes gives a clue into the thinking of the antient grand lodge. i believe the antients' claim was that the premier grand lodge had departed from the original intent of freemasonry by forgetting its mystical roots and that the antient grand lodge was trying to retain that mystical orientation. that would certainly fit with the latter organization's interest in the holy royal arch. let us see what dermott had to say. dermott starts his essay with a paragraph commenting on the usual masonic text. wherein they give us an account of the drawing, scheming, planning, designing, erecting, and building of temples, towers, cities, castles, palaces, theaters, pyramids, monuments, bridges, walls, pillars, courts, halls, fortifications, and labyrinths, with the fam

. this analysis certainly suggests that among the members of the antient grand lodge there was a mystical, and probably a kabbalistic, understanding of freemasonry. this is an unusual interpretation of dermott's introductory essay to ahiman rezon; but it is not, i think, an unreasonable one. in fact, it seems entirely reasonable when we recall that the members of the antient grand lodge conferred the holy royal arch, a degree acknowledged to be mystical in its content. to me, this reading of ahiman rezon indicates a very definite frame of mind within the antient grand lodge, a frame of mind which was held at the time of the union. if that frame of mind were brought to the lodge of reconciliation by the representatives of the antients, there to be combined with an interest in kabbalah engen

the course of the drama it is this independent, separate self, represented by the junior warden, which is slain. after the "death" the posture to which the candidate is restored suggests a oneness with an elevated consciousness close to the top of the tree and represented by the master; it is an idea consistent with the teaching of "the luminous mirror" on the coffin there is a representation of the holy-of-holies, and the veil is drawn back slightly, suggesting that by passing through this death-like process one can gain access to the divine presence which is said to reside in that place. w.l. wilmshurst has described the master mason's degree in such terms "hence the third degree is that of mystical death, of which bodily death is taken as figurative. in all the mystery-systems of the p

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of element

s is the axle mountain of the world, sacred among many races and symbolic of the human head, which rises out of the four elements of the body. this sacred mountain, upon whose summit stood the temple of the gods, gave rise to the stories of olympus, meru, and asgard. the city of the golden gates--the capital of atlantis--is the one now preserved among numerous religions as the city of the gods or the holy city. here is the archetype of the new jerusalem, with its streets paved with gold and its twelve gates shining with precious stones "the history of atlantis" writes ignatius donnelly "is the key of the greek mythology. there can be no question that these gods of greece were human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nat

roduced themselves out of themselves, for each was male and female. but at the end of the period the knot of destiny was untied by the will of god and the bond of all things was loosened "then all living creatures, including man, which had been hermaphroditical, were separated, the males being set apart by themselves and the females likewise, according to the dictates of reason "then god spoke to the holy word within the soul of all things, saying 'increase in increasing and multiply in multitudes, all you, my creatures and workmanships. let him that is endued with mind know himself to be immortal and that the cause of death is the love of the body; and let him learn all things that are, for he who has recognized himself enters into the state of good' click to enlarge a greek form of herme

entation of the one divine flame, the life of every creature. john taylor believes the word pyramid to mean a "measure of wheat" while c. piazzi smyth favors the coptic meaning "a division into ten" the initiates of p. 44 old accepted the pyramid form as the ideal symbol of both the secret doctrine and those institutions established for its dissemination. both pyramids and mounds are antitypes of the holy mountain, or high place of god, which was believed to stand in the "midst" of the earth. john p. lundy relates the great pyramid to the fabled olympus, further assuming that its subterranean passages correspond to the tortuous byways of hades. the square base of the pyramid is a constant reminder that the house of wisdom is firmly founded upon nature and her immutable laws "the gnostics"

as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. this was the lionfaced hierophant, the holy one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was in these chambers that plato--he of the broad brow--came face to face with the wisdom of the ages personified in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which si

MASTERING WITCHCRAFT

their ancestry. to this day there remain certain scottish families which claim elven descent, for by the time of the roman invasion of britain within the first century a.d, the prytani had almost all retreated to the northernmost tip of the country, and were occupying the lands north of what is now perth and argyll in scotland. this may also account for the old witch belief of the north as being the holy direction. the northern abodes of the rulers of the picts, as the prytani were known by the romans, were often mysterious vitrified forts, towers whose outer stones had been fused together by great fires, making them practically impregnable to all attack. this is probably the origin of the witch's glass castle, which you will encounter later on. we know for a fact that glass castles such

e cup and thurible. in fact, as soon as you have made these you will be using them to contain the water and fire respectively, rather than relying on the services of any handy bowl and ashtray. the witches' cup the witches' cup is a variant of the cauldron of ceridwen. this, in turn, was a celtic development of early prytanic myth which later became the central theme of all the legends concerning the holy grail, that mysterious relic which is woven inextricably into the arthurian romances. the cauldron, bowl, or cup symbolizes the receptive passivity of the great womb of nature, out of which all things are born and to which all return. it is seen as female in nature and is analogous with night, darkness, space, and, of course, the all-encompassing sea. water is the traditional element of t

rict silence. then carefully place your necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the

the "first and the last" a reference to his attributed divinity. these words were sometimes formed into an equal-armed cross, which symbol though pagan in origin, as has been already mentioned, became a suitable stock on which to graft the newly arrived cult symbol, the latin or cross of crucifixion. this emblem was then used as a code sign among early converts. however, prior to the formation of the holy roman empire, the early christians themselves were subject to great persecution, and someone hit on an ingenious method of continuing the use of the pater noster code sign and still utilizing all the letters comprising the cross, but cunningly forming them into an acrostic which was at the same time a palindrome. that is, a square of words which reads the same across as it does down, and

you should allow sufficient time for the first half of the operation in order to reach this point just as midnight arrives. as the hour strikes, approach the portrait, backwards as always, slowly unveil it, and mentally repeat the necromantic grand citation to yourself as you do so: by the mysteries of the deep, by the flames of banal, by the power of the east, by the silence of the night, and by the holy rites of hecate, i call thee by the ties of love, spirit of [name of deceased] to break thy eternal fast with me. so mote it be! then, after replenishing the incense, move backwards clockwise round the table to your seat and begin to eat your portion of your supper. as you do this, avoid looking directly at the seat opposite you. this is most important. if you break this rule, you can eff

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

with the sickle of art thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. within this space of a foot in breadth between the first and the second circumferential line, thou shalt trace towards the four quarters of the earth, the sacred and venerable symbols of the holy letter tau. and between the first and the second circle which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, and between these thou shalt write four terrible and tremendous names of god, viz: between the east and the south the supreme name ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahi

le words. give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that i may be able to comprehend the hidden secrets of book one page 21 the holy writings. give me the virtue to conceive them, so that i may be able to bring forth and pronounce my words with patience and humility, for the instruction of others, as thou hast ordered me. o god, the father, all powerful and all merciful, who hast created all things, who knowest and conceivest them universally, and to whom nothing is hidden, nothing is impossible; i entreat thy grace fo

ot respecting the aged, by not keeping my word, by disobedience to my parents, by ingratitude towards those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which i have readily given unto the advice of the wicked, by lust of impure and se

ng manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will. the conjuration. o ye spirits, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the knowledge of all created things. i conjure ye by the indivisible name iod, which marketh and expresseth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escap

in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by the five books of moses, by the seven burning lamps on the candlestick of gold before the face of the throne of the majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god consti

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

onai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these names, abrhach, abrach, abracadabra, yod he vau he, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure

ttract the good spirits, and to banish and cause to retire all hostile phantoms. through thee, o most holy adonai, who livest and reignest unto the ages of the ages. amen. i exorcise thee, o spirit impure and unclean, thou who art a hostile phantom, in the name of god, that thou quit this incense, thou and all thy deceits, that it may be consecrated and sanctified in the name of god almighty. may the holy spirit of god grant protection and virtue unto those who use incense and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of god almighty. amen. o lord, deign to bless and to sanctify this sacred incense so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. may all creature

inces, and majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear. and then let the magus say: i exhort you by these holy names of god, elohim, adonai, agla, that none of you now presume to move or cross over from your appointed stations. this being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings. then shall the emperor of (the spirits) say unto you: from the time of the great addus until now, there hath not been an exorciser who could behold my person, and unless those things which ye have showed unto us hath been made, ye would not now have seen me. but seeing tha

d of the bat, pigeon, and other animals. take a living bat and exorcise it thus: the exorcism of the bat. camiach, emoiahe, emial, macbal, emoii, zazean, maiphiat, zacrath, tendac, vulamahi; by these most holy names, and the other names of angels which are written in the book assamaian, i conjure thee o bat (or whatever animal it may be) that thou assist me in this operation, by god the true, god the holy, the god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt say: almighty adonai, arathron, ashai, elohim, eloh

may see thee at work. thou shalt have a marsh-reed cut at a single stroke with a new knife, and thou shalt strip from it the leaves, repeating this conjuration: the conjuration of the reed. i conjure thee by the creator of all things, and by the king of angels, whose name is el shaddai, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon i may write the holy names of god, and that it may acquire so great virtue that all which i shall write or do may obtain its effect, through him who liveth unto the eternal ages. amen. before cutting the reed recite psalm lxxii. after this, with the knife of the art, thou shalt fashion the reed into the shape of a knife, and upon it thou shalt write these names: agla, adonai, elohi (see figure 87, through who

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

fy my love in the name of eloah. chaschmal im, enl ighten me wi th the splendors of elohi, and of schechinah. aralim, act ye; auphanim, revolve and shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus g

from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia

s formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy living creatures; 2, auphanim, wheels; 3, aralim, thrones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery on

th for ever" figure 20. the third pentacle of jupiter. this defendeth and protecteth those who invoke and cause the spirits to come. when they appear show unto them this pentacle and immediately they will obey. editor s note. in the upper left hand corner is the magical seal of jupiter with the letters of the name ihvh. in the others are the seal of the intelligence of jupiter, figures 18 and 19. the holy pentacles page 65 and the names adonai and ihvh. around it is the versicle from psalm cxxv. 1 "a song of degrees. they that trust in ihvh shall be as mount zion, which cannot be removed, but abideth for ever" figure 21. the fourth pentacle of jupiter. it serveth to acquire riches and honor, and to possess much wealth. its angel is bariel. it should be engraved upon silver in the day and h

st it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover the same. editor s note. mystical characters of jupiter with the verse "lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him with princes, even with the princes of his people" psalm cxiii. 7. figures 22 and 23. figure 24. the holy pentacles page 67 mars. figure 25. the first pentacle of mars. it is proper for invoking spirits of the nature of mars, especially those which are written in the pentacle. editor s note. mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle ser

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

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

h the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou hast come thus far, and yet he appeareth not, thou mayest be sure that he is sent unto some other place by his king, and cannot come; and if it be so, invocate the king as here followeth, to send him. but if he do not come still, then thou mayest be sure that he is bound in chains in hell, and

ely shape, etc, as hath been shown in the foregoing conjurations. 35 in the latin, bathal vel vathat super abrae ruens! abeor veniens super aberer! 36 or whatever his dignity may be. explanation of certain names used in this book lemegeton. eheie. kether- almighty god, whose dwelling is in the highest heavens: haioth- the great king of heaven, and of all the powers therein: methratton- and of all the holy hosts of angels and archangels: reschith- hear the prayers of thy servant who putteth his trust in thee: hagalgalim- let thy holy angels be commanded to assist me at this time and at all times. lehovah- god almighty, god omnipotent, hear my prayer: hadonat- command thy holy angels above the fixed stars: ophanim- to be assisting and aiding thy servant: lophiel- that i may command all spiri

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

prince or king n, in the dominion of the east, i conjure thee n, that thou appear forthwith^ alone or with thy servants, in this first [or second] hour of the day, here before me in this crystal stone [or before this circle] in a fair& comely shape to do my will in all things that i shall desire or request of you* i conjure& powerfully command you n by him that said the word& it was done& by all the holy& powerful names of god who is the only creator of heaven and earth and hell& what is contained in them, adonay, el, elohim, elohe, elion, lemegeton: clavicula salomonis 50 escerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or an

moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

aws, but what god giveth according to the custom or course of nature: that you may desire and obtain. all the furniture to be used is to be of the same colour the almadel is of. and the princes of the second chora are named, viz: aphiriza, genon, geron, armon, gereimon. and when you operate kneel before the almadel, with clothes of the same colour, in a closet hung with the same colours also; for the holy apparition will be of the same colours. and when he appeareth, put an earthen vessel under the almadel, with fire or hot ashes and three grains of mastick to perfume as aforesaid. and when the angel smelleth it he turneth his face towards you, asking the exorcist with a low voice why he hath called the princes of this chora or altitude. then you must answer as before: i desire that my req

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

ria. the notoria is a separate (and much more complex) work, the text of which was included (without its vitally important illustrations) as an appendix in one copy of the lemegeton. benjamin rowe ars nova 3 the first page of the ars nova eheie. kether. almighty god, whose dwelling is in the highest heavens: 1 haioth. the great king of heaven, and of all the powers therein: methratton. and of all the holy hosts of angels and archangels: reschith. hear the prayers of thy servant who putteth his trust in thee: hagalgalim. let thy holy angels be commanded to assist me at this time and at all times (sphere of the primum mobile) iehovah. god almighty, god omnipotent, hear my prayer: hadonat. command thy holy angels above the fixed stars: ophanim. to be assisting and aiding thy servant: iophiel

MEANING OF MASONRY

untechnical terms as may be and unburdened by numerous literary references. some repetition, due to the papers having been written at different times, may be found in later chapters of points already dealt with in previous ones, though the restatement may be advantageous in emphasizi ng those points and maintaining continuity of exposition. for reasons of explained in the chapter itself, that on the holy royal arch will probably prove difficult of comprehension by those unversed in the literature and psychology of religious mysticism; if so, the reading of it may be deferred or neglected. but since a survey of the masonic system would, like the system itself, be incomplete without reference to that supreme degree, and since that degree deals with matters of advanced psychological and spir

more conscious of the difficulties of his task, more sensitive to the obstacles the life of the outer world places in the way of the spiritual life. but he is taught to persist with fortitude and with prudence, to develop the highest within him with" fervency and zeal" upon self scrutiny, too, i.e, upon entering into that" porchway" of contemplation which like a winding staircase leads inward to the holy of holies within himself, he realizes that difficulties and obstacles placed in his way are utilised by the eternal wisdom as the necessary means of developing the latent and potential good in him, and that as the rough ashlar can only be squared and perfected by chipping and polishing, so he also can be made perfect only by toil and by suffering. he sees that difficulty, adversity and pe

tive body of humanity itself; of which the great initiate st. paul said" know ye not that ye are the temple of god" a perfect humanity was the great temple which, in the counsels of the most high, was intended to be reared in the mystical holy city, of which the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpo

world, from which as it were the sun has disappeared, we have still our five senses and our rational faculties to work with, and these provide us with the substituted secrets that must distinguish us before we regain the genuine ones. where is hiram buried? we are taught that the wisdom of the most high- personified as king solomon ordered him to be interred in a fitting masonry sepulchre outside the holy city" in a grave from the centre 3 feet between n. and s, 3 feet between e. and w, and 5 feet or more perpendicular" where, brethren, do you imagine that grave to be? can you locate it by following these minute details of its situation? probably you have never thought of the matter as other than an ordinary burial outside the walls of a geographical jerusalem. but the grave of hiram is ou

hand may reach upwards or downwards from the centre of your own body--i.e, 3 feet between n. and s- far as it can reach to right or left of the middle of your person--i.e, 3 feet between w. and e--and 5 feet or more perpendicular--the height of the human body -these are the indications by which our cryptic ritual describes the tomb of hiram abiff at the centre of ourselves. he is buried" outside the holy city" in the same sense that the posterity of adam have all been placed outside the walls of paradise, for" nothing unclean can enter into the holy place" which elsewhere in our scriptures is called the kingdom of heaven. what then is this" centre" by reviving and using which we may hope to regain the secrets of our lost nature? we may reason from analogies. as the divine life and will is

MICHAEL FORD WITCHMOON

ee men each dressed in black and deathly pale. the leader of the men, who called himself moyset, told pierre that his men would watch over his herd and give unto him a great fortune if he would obey his wishes. pierre agreed and in their next meeting moyset inquired upon pierre's religious beliefs. upon finding that pierre was one who accepted christianity he commanded him to reject jesus christ, the holy virgin and his baptism. burgot then accepted his suggestions and gave an oath by kissing moysets' hand, which was as cold as the hand of a corpse. it was years later when the rider returned and gave burgot an ointment to smear upon himself. this 14 14 act was done along with pierre's friend verdun, who smeared himself with this foul smelling ointment as well. the two became wolves and beg

the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or

thout the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for those without the desire to journey to it, to become with the spirits of the dead. the will is the direction and internal focus which guides him/her through their life. the true will or knowledge and conversation of the holy guardian angel implies knowing the essence of thyself and the direction it should lead one in life. to dare to dare is to test the methods of sorcery, to push the self to the limits both mentally and physically. this is the essence of knowledge and the building of individual strength. to pursue that which could invoke a hidden mechanism within the brain to further advance the individual p

ngs, great and small come and return to dust, the great womb is a spawning ground of genetic isolation and personality. time is not our own yet it is within our control. knowing this, you are truly free to do what you will and live your life according to your inner desire, independent of external manipulation. the purpose of initiation is to set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowing fire, water, air and earth. the angelick spirits of the aethyr which guard the foundations of human developm

s, spirit pots, necromancy, vampiric servitor creations and some goetic workings. the evocation dagger should resemble the nature of the rites of which you are working, for instance a jagged, cruel looking blade. you witch name should be inscribed in theban on the handle if able and the knife should undertake the same consecration ritual that the anthame will go under. the athame is the weapon of the holy guardian angel, the will itself. this blade should represent the forces of angelick guardians of which you should work through. such will lead you unto a positive flow of mental energy all the while understanding the beautiful, and sometimes barbaric forces of darkness within you. this is the detailed seperation of the holy guardian angel and the evil genius, from which is described in th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

en, part human dna in the earthshumanoid species. the eves who were receptive to the counsel of the sons of theserpent in the garden became the first that were awakened and exalted by theirmore advanced cousins. they were initiated into the secrets of technology. the word secret comes from secretion, meaning fluid of the body, particularly the femalemenstrual fluids. the concept and phenomenon of the holy grail comes from the myster-ies of the female cults after their residency with and tuition from the sons of the serpent.it is from this exodus to lemuria that we have the great female cults, when females werechief initiators, oracles, and keepers of the mysteries, which is recorded even in the arthu-rian romances of later ages. celtic myth is full of anecdotes about the warrior queens who

e veneer of fairy folklore, of myth and legend, lie the answers. what goes on in the bible?72atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation73 chapter 11this place is terrible!the world is run by very different personages from what is imagined by those who are notbehind the scenes (benjamin disraeli) because they are born from men and from the holy watchers in their beginning and primalorigin, they shall be evil spirits on earth and evil spirits they shall be calledand the spiritsof the giants will afflict, oppress, destroy, attack, do battle, and work destruction on theearth and cause troubleand these spirits shall rise up against the children of men andagainst the women(book of enoch)now we must come to the present and seek to dis

ons of ancient sorcery involved in the governments and media today?atlantis, alien visitation, and genetic manipulation77 this place is terrible! according to the traditions of many isolated peoples, the first great emperors in asia weregod-kings who came down from the sky, displayed amazing superhuman abilities, and tookover (john keel, our haunted planet. because they are born from men and from the holy watchers in their beginning and primalorigin, they shall be evil spirits on earth and evil spirits they shall be calledand the spiritsof the giants will afflict, oppress, destroy, attack, do battle, and work destruction on theearth and cause troubleand these spirits shall rise up against the children of men andagainst the women(book of enoch, chapter 15. when all mankind who are on the ea

rible!78atlantis, alien visitation, and genetic manipulation war between the forces of good and evil was not concluded in pre-diluvian times. thedark ones were drastically reduced in physical numbers and they had lost most ofthe technology that channeled their powers. what was left of this computer hardware was often sequestered in areas that we now refer toas the inner sanctum of a temple, or as the holy of holies, etc. only the initiated couldenter such precincts, others being threatened with death and damnation if they became curi-ous and dared. the biblical references to the arc of the covenant and moses warningsabout its powers clearly denote some kind of unpredictable and deadly radioactivity. it isalso rumored that the arc contained the remains of the leader of the fallen angels or

is the age which is proud of machines which think and suspicious of men who try to (h. m. jones)in our dreams we have limitless resources and the people yield themselves with perfect docil-ity to our molding hands (representative of the rockefeller general education board. impotent and jaded, we will remain until we awaken from our comatose state and getconnected to our own sovereign power again. the holy grail that will take the scalesfrom our eyes is nothing more that realizing and changing the perspective dynamicsdetailed above. to emphasize this point, another illustration may be in order:in the game of chess, the most powerful piece, the king, has, in fact, the most restrictedmobility. he can only move one square at a time in any direction. but, it is not hisadversary who imposes the

MICHAEL WYNN THE SOUL TRAVELERS

t spirit. the brand new you [3.7] aside from thaumaturgic magic, or low magic, which uses magic to alter the outside world according to will, there is also theurgic magic, or high magic. theurgic magic is magic used to change the self; this type of magic is by far the lesser known of the 2. the most common ambition involved with theurgic magic is the what is called knowledge and conversation with the holy guardian angel. this merger of the guardian angel and lower self can take years, and this long-term ambition requires a series of rituals which slowly merge the magician, and his guardian angel into one body. merger with one s holy guardian angel is also called the great work, and it is among the highest achievements of both white and black magicians. although the term is used profanely t

l value may have formed part of that combination of circumstances which rendered the king's chamber an ideal setting for the conferment of the highest degree of the mysteries -manly palmer hall (33rd degree freemason "the secret teachings of all ages" it should never be forgotten for a moment that the central and essential work of the magicians is the attainment of knowledge and conversation with the holy guardian angel anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the magician -aleister crowley "magic without tears--michael wynn's "the soul travelers" 62 i can t believe it s not fiction: the jedi warlock 2 chapter 4- the others the others among us [4.1] the others among us have existed since the beginning, and hav

n states ah! i will reach up to the knees of the most high, and tear his phallus with my teeth, and i will bray his testicles in a mortar, and make poison thereof, to slay the sons of men. choronozon goes on to state, i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed against the kingdom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. as stated earlier, satanists make numerous references to a devilish force stealing the creative power of the most high god, and this has given birth to much phallic symbolism. subservient to hades are many lesser demons, some of which are merely empty shells with little intellect. for the novelist h.p. lovecraft, hades went by the name azag-thoth, the

MICHAEL W FORD NOX UMBRA

h and the tomb, the anthame should be circled around the self in widdershins, while moving envision the shades of the dead surround and move in a funnel cloud about the circle of self. you are the very spark of life they seek, that by being close to you they shall taste the light of set- that hermanubis, or death brings the dwellers of the ghost realms to the light of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised"

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel

ion of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placemen

MORALS AND DOGMA

lor. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or steps was the symbol. you see the lodge, its details and ornaments, by its lights. you have already heard what these lights, the greater and lesser, are said to be, and how they are spoken of by our brethren of the york rite. the holy bible, square, and compasses, are not only styled the great lights in masonry, but they are also technically called the furniture of the lodge; and, as you have seen, it is held that there is no lodge without them. this has sometimes been made a pretext for excluding jews from our lodges, because they cannot regard the new testament as a holy book. the bible is an indispensable part of th

ge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this

is yod, the creative energy of god, irradiating with light the circular space which god, the universal light, left vacant, wherein to create the worlds, by withdrawing his substance of light back on all sides from one point. our brethren add that "this circle is embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist, and upon the top rest the holy scriptures (an open book "in going round this circle" they say "we necessarily touch upon these two lines as well as upon the holy scriptures; and while a mason keeps himself circumscribed within their precepts, it is impossible that he should materially err" it would be a waste of time to comment upon this. some writers have imagined that the parallel lines represent the tropics of cance

if the parallel lines ever belonged to the ancient symbol, they had some more recondite and more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis weeping over the broken column containing the remains of osiris at byblos* masonry has its decalogue, which is a law to its initiates. these are its ten commandments: i

sensual pursuits, from vulgar acts and low greed, by giving the noble ambition of just imperial rule. to elevate the people by teaching loving-kindness and wisdom, with power to him who teaches best: and so to develop the free state from the rough ashlar--this is the great labor in which masonry desires to lend a helping hand. all of us should labor in building up the great monument of a nation, the holy house of the temple. the cardinal virtues must not be partitioned among men, becoming the exclusive property of some, like the common crafts. all are apprenticed to the partners, duty and honor. masonry is a march and a struggle toward the light. for the individual as well as the nation, light is virtue, manliness, intelligence, liberty. tyranny over the soul or body, is darkness. the fre

MOTTA MARCELO THE COMMENTARIES OF AL

seem to produce confusion, prejudice or error, the fault is the reader's. such writings are like mirrors in which each one sees his or her face, and no other. if thou dislikest what is seen, change thyself. marcelo ramos motta, 1975 e.v. the title liber al vel legis sub figura ccxx as delivered by xciii= 418 to dclxvi title: in the first edition, this book was called l. l is the sacred letter in the holy twelvefold table which forms the triangle that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, s

ters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he

elpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his job, that of being minister of hoor-paar-kraat, while a. c. now 666 does his. suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is

is not you and he never pretends to be! but he speaks within you. all "messages" from choronzon have as their sole purpose to test your understanding of the law of thelema, and fidelity thereunto. this is a very difficult note to understand, unless you have some initiatic experience. you must be at least a neophyte to get something from it. for the central experience of the grade is the vision of the holy guardian angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to

norance and fear, shame and weakness, so often induce him to do. whatever the act which expresses the soul, that act and no other is right. but, on the other hand, whatever the act may be it is always a sacrament; and, however profaned, it is always efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to delphi, where he deposited his charge on the steps of the temple. next morning the delphic priestess discovered the infant, and was so charmed by his engaging appearance that she adopted him as her own son. the young child was carefully tended and reared by his kind foster-mother, and was page 242 brought up in the service of the temple, where he was intrusted with some of the minor duties of the holy edifice. and now to return to creusa. during a war with the euboeans, in which the latter were signally defeated, xuthus, son of aolus, greatly distinguished himself on the side of the athenians, and as a reward for his valuable services, the hand of creusa, the king's daughter, was bestowed upon him in marriage. their union, however, was not blest with children, and as this was a source

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ning them as signs of identification and professional secrets. it is generally thought that it was for reasons of this nature that early christianity readily adopted pagan rituals, symbols, and even gods, whom it made into legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses the survival of its former places of prayer, it will use the ancient corporat

s who were skilled at building, however. the barbarians also distinguished themselves in the art of building, a significant fact: toward 475 a governor of auvergne saw to the building of saint julien de brioude, with its superb columns, on the orders of king euric. it eventually became a popular pilgrimage site. around 530-535, the terrible clotaire employed goth architects to build the church of the holy apostles (saint ouen) in rouen. this work was described as admirable by the people of the time. under the reign of clotaire's son, launebode, the governor of toulouse, the former visigoth capital, guided the construction of a church dedicated to saint saturnien. according to the poet fortunatus, this project was attended to by more talent than a roman outside of italy would display. a lar

ared, frankish kings, as we have seen, resorted to hiring visigoth architects. later, charlemagne was struck with admiration for italian monuments, which aroused his desire to have similar buildings erected in his own country, but a dearth of workers forced him to seek assistance from the italians and the byzantines. in 796, when he undertook the construction of the admirably designed basilica of the holy mother of god in aix la chapelle (aachen, history informs us that he gathered together for this labor master workers and laborers (magistros et opifices) who had the greatest renown "this side of the sea" and placed at their head the extremely skilled ansigis, abbot of the abbey of fontanelles (abbey of saint wandrille).15 the same text tells us that among the most expert workers who were

f numbers and dimensions in churches dates from this time. the benedictine order to which romanesque art owes the greatest debt is definitely that of cluny. during the twelfth century the abbey of cluny was the center and regulator of civilization. solely from an architectural standpoint, the cluny monks carried their art as far as the east. the churches they erected in jerusalem and elsewhere in the holy land during the time of the first crusade were burgundian. in this land of great relics and byzantine art, france remained naively faithful to its genius. though the knights templar contributed most to the spread of eastern influences on an operational level, the benedictines were subject to the influence of these regions, and the romanesque style does indeed have a byzantine feel. the st

in 1203 and 1237, lourmarin, malemort (the name of which brings to mind the dangers faced by travelers crossing the durance, mirabeau, and pont saint esprit is attributed to them "in 1277 the community of bompas, whose prior was one [this refers to the bridge of avignon. trans] ecclesiastical and monastic associations 47 raymond alfantim, delegated one of its members, pierre de regesio, to go to the holy see to request that it join with the templar order. giraud, bishop of cavaillon, after having given his assent to this request, rescinded his decision and asked pope nicolas iii to unite the brothers of bompas with the hospitallers of saint john of jerusalem, which was done."9 at this time the templars also concerned themselves with the establishment and maintenance of roads and the const

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ely around the earth in the fon creation story. australian aborginal stories about the dreamtime, such as the gunwinggu story of lumaluma (see pp. 102 3, are not just entertainments or nursery tales they are sacred charters for existence. to understand them fully one must enter eternal time. similarly the myths underlying navajo rituals such as mountainway (see pp. 92 93, and its sandpaintings of the holy people, define and express what it means to be navajo. at the end of such a ritual, the world before me is restored in beauty. when jasper blowsnake revealed the sacred winnebago medicine rite to anthropologist paul radin (published under the title neolithic mother goddess the venus of willendorf, a stone figurine of a fertility goddess found at willendorf in austria, dates from the neoli

lters the nine worlds. at the end of the world, during the battle of ragnarok, it will provide shelter for a man and woman, lif and lifthrasir, who will feed on the sweet morning dew, and be the source of new life in the age to come. although it was prophesied that at ragnarok, fenrir would swallow the sun and devour odin before being killed in turn by odin s son vidar the gods refused to profane the holy ground of asgard by killing him, so they chained him up instead. spawn of loki fenrir was the son of loki and the giantess angrboda. his brothers, also fathered by loki, were jormungand, the world serpent, which encircled middle earth, and was once fished up by thor, and hel, ruler of the dead. three roots spread three ways under the ash yggdrasil. hel is under the first, frost-giants und

of brabant, but only on condition that she never asked him his name or where he had come from. but the inevitable happened and elsa was left alone and brokenhearted. lohengrin grew to be a strong and valiant man in whom fear was never seen. when he was of an age to have mastered the arts of chivalry he distinguished himself in the service of the grail. parzival, c. 1200 by wolfram von eschenbach the holy grail this holy object of quest and legend (see pp. 80 81) hovers like a blessing as lohengrin defends elsa s honor. the legend of the swan knight was first incorporated into arthurian legend in the parzival of wolfram von eschenbach (c. 1200. there loherangrin is said to the the son of the lord of the grail, parzival, and his wife condwiramurs. he has a twin brother, kardeiz, who inherit

end, even at his death, hagen refused to reveal where he had hidden the treasure. the swan knight lohengrin, the swan knight, is shown here as the very image of the parfit gentil knyght. he appears in a vision to elsa, and she becomes convinced that he is her future husband and will come to save her. 75 lohengrin elsa, heiress to brabant as heiress to the duchy of brabant, elsa was a princess of the holy roman empire. in the year 1204 (when wolfram von eschenbach was probably at work on parzival, henry of brabant,who has no sons, received authority from emperor philip to name his daughter maria as his heir, thus giving topicality to von eschenbach s use of lohengrin story. swan helm lohengrin s helm with swan s wings marks him as a knight, both of this world and of the spirit world. ortru

e dagda was the chief of the ancestral irish tribe known as the tuatha de danann, the people of the goddess danu. they had four magic talismans: the stone of fal, which shrieked under a lawful king; the spear of lugh, which ensured victory; the sword of nuadha, from which none could escape; and the cauldron of the dagda, from which none would go unsatisfied. this cauldron is one of the origins of the holy grail (see pp. 80 81. in the welsh myth cycle of the mabinogion it appears as a cauldron of regeneration, bringing dead warriors to life. the dagda had a club with the same property: one end killed the living, the other end revived the dead. the holy grail 80 the holy grail depending on the source, the holy grail was either the dish that christ used at the last supper, or the vessel used

PHOSPHORUS

and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shift

pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy

h over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol i

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked back and forth in the midst of fiery stones. you were perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the d

the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressi

reat battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight

several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black

that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick and be emanating this force

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ace a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da a

level. this is because it is an essential desire which is above the intellect. therefore, this level of desire is higher than the division into right and left etc. even though it becomes revealed from the lowest level of the hidden desire of adam kadmon (primal man. about this difference between keter of keter and chochmah of keter it states "and the curtain shall be for you a separation between the holy and the holy of holies. this is referring to the aspect of the parsa (space) between keter of keter and chochmah of keter, which is called krooma d avirah (the "airy membrane" that exists between the skull and the brain) for this reason we say in our prayers "may it be desirable before you, meaning before or "higher" than the parsa. this is to say that we appeal to g-d on the level of his

particular sefirot. the thorn of the first letter, yod, corresponds to keter. this is because it is from this tiny point that everything originates. nonetheless, it remains completely hidden. the body of the yod itself, corresponds to chochmah. this is because, as mentioned above, chochmah, like the yod, is a point, the seminal drop which flashes into binah. binah corresponds to the first heh of the holy name. this is because this is where the point of chochmah becomes expanded and developed into a tangible comprehendible thought with a length and width, similar to the shape of the heh. the next letter is vav, whose numerical value is 6. the vav corresponds to the 6 emotional sefirot. the final letter is heh. this corresponds to malchut, which represents tangible actualization. more parti

aware of each other and could not relate to each other. when two people are back to back, they could, literally, be standing an inch away from each other, and nonetheless be completely unaware of each other. this is so, even if they are literally one being, but back to back. likewise, before the separation of malchut into a full stature, zeir anpin (the giver) who is also called kudsha brich hoo (the holy one, blessed be he, was "unaware (so to speak) of the jewish people, who represent malchut (the recipient. in this state, the jewish people too, were unaware of "the giver of all things, kudsha brich hoo (the holy one, blessed be he, and there was no relationship between them. achor b panim back to face& panim b achor face to back there also is a stage called panim b achor (face to back

repented, but nonetheless, the miracles which had taken place during the time of the first temple did not occur. this is the meaning of the verse "they will call me, but i will not hear them" panim b panim face to face the final stage is called panim b panim (face to face. this is when both zeir anpin and malchut have a full awareness and knowledge of each other. in other words, kudsha brich hoo (the holy one, blessed be he) and the jewish people are completely aware of and "know" each other intimately. furthermore, the relationship is reciprocal from both sides. this will occur in the time of the final redemption, may it happen speedily, in our days. amen we now may continue to explain the process of the "building up" of nukvah (the female. a point under yesod at first, the stature of mal

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

the sin of adam is the torah (which was given through moses. some of the souls that went out [of adam] were rectified [by being reincarnated] in converts. when an individual converts to judaism (in accordance with jewish law, he draws down into his being a jewish soul that he did not possess previously. existentially, then, his conversion process represents the transformation of the mundane into the holy. to explain further: the [original] garment of adam was the light that corresponds to the [aspect of the soul known as] nefesh. this [light] was like the fourth gshell, h which is attached to holiness and is called nogah[ gglow h, half of which is from holiness and half of which is from evil. when evil prevails [over it, it becomes wholly evil; when holiness [prevails, the opposite happen

gave the keys to his storerooms to a number of people, who then could enter his storehouses whenever they wanted. in order to prevent this, the king changed the locks, and these people could no longer open them. g-d did the same here. he changed his names, as it is written, gcome, let us descend and confound their speech. h furthermore, he confounded their language, so they could no longer speak the holy language, and even if they would try to adjure the angels in other languages, this would be totally ineffective. he therefore made them forget hebrew, and thus they no longer knew how to do anything [like this .translated from sefer halikutim and likutei torah 13 jeremiah 51:44. 39 parashat noach [third installment] gthe water prevailed fifteen cubits above, and the mountains were covered

ted the seven noahide commandments to him. included in this is the prohibition of tearing the flesh off a living animal, which generalizes to causing unnecessary pain to animals. the arizal on parashat noach (2) 44 regarding killing animals, it is mentioned in the zohar9 that no creature was created purposelessly. it is [therefore] forbidden to kill it purposelessly. as the sages state: gall that the holy one, blessed be he, created, he created only for his honor, as it is written, eall that is called in my name and for my honor, i created it, i formed it, i even made it. f h10 we will see now how the arizal took this statement to extreme conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, even the smallest and lo

cks from [z feir anpin fs] back. the numerical value of lot is thus also 45. lot: lamed-vav-tet= 30+ 6+ 9= 45. in order to exist, every form of evil must gsuck h (i.e, derive its sustenance) from some form of good, of which it is a fallen, corrupt version. in aramaic, lot means gcursed, h referring to this manifestation of evil. aramaic, being closely related to hebrew, is an intermediary between the holy language and the other languages of the world. it thus sometimes expresses a fallen version of the allied word in hebrew, or is seen to greveal h (aramaic is used for the sages f vernacular translations of the bible) the meaning of the hebrew. here, it seems to be understood in both senses. lot was therefore abraham fs close relative, earning his livelihood from him, always traveling with

ld be on the road for abraham to invite into his tent. the sun is envisioned as being encompassed by a sheath that protects the world from its rays. one aspect of the purification process of purgatory is unbearable heat. abraham gwas sitting at the opening of the tent, h referring to [our sages f statement] that he sits at the entrance of purgatory and keeps whoever is circumcised and sealed with the holy covenant and has not blemished it from entering.6 abraham was the first jew to be circumcised, and the covenant of circumcision is known to this day as gthe covenant of abraham. h thus, whoever fulfills the commandment of being circumcised and guards the purity of his sexuality merits abraham fs protection. allegorically, this simply means that guarding sexual purity is sufficient merit t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

bido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram da

thkahuman, and thus gradually raise and unite kiyselfvto my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. introduction 11 many years after crowley had become exposed to this obligation, and had labored hard on the road to magical accomplishment, he took this obligation and translated it as seeking and acquiring the knowledge and conversation of the holy guardian angel. in the use of this archaic language, he merely followed mcgregor mathers who had translated into english the sacred magic of abramelin the mage, where this phrase was first used. as the tiphareth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important phase of the orde

e gestures may be used practically to aspire to the illumination it suggests. this is the essential value of the sacramental actions. the rosicrucian equivalent of this formula is found in the fama fraternatitas, one of the original three classical rosicrucian documents. ex deo nascimur. in jesu morirnur. per spiritus sanctus reviviscimus "from god are we born. in christ we die. we are revived by the holy spirit" nor is this all. if we take 'lvx' as symbols of roman numerals, we have 65. this number, therefore, attains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than hu

ian order, wrote a book entitled in the pronaos of the temple. the central figure of this history was.a monk, fr. r c.-described in the earliest rosicrucian manifesto the fama fraternifatis as the "pious, spiritual and highly-illuminated father. it is said that he was a german nobleman who had been educated in a convent, and that long before the time of the reformation he had made a pilgrimage to the holy land in company with another brother of this convent, and that while at damascus they had been initiated by some learned arabs into the mysteries of the secret science. after remaining three years at damascus, they went to fez, in africa, and there they obtained still more knowledge of ma ca.n d of the relations existine between the macrocosm and microcosm. after havini also travelled in

ures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles -though of course <28> they must have their correspondences in different parts of space. they are, rather, serial concepts, each condition or state or serial concept enclosing the other. each

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the asp

s was to behis solution.all nature slept, the wearied monks save, save one, had gone to rest, the very fires of the forge werewrapped in slumber, when at the dread hour, the hopeful gualdi, rose from his seat of stone in thebrilliant but rocky chapel, and shouting eureka, rang out the bell with unearthly clangour, startlingthe very rocks into echo. it as suddenly ceased as monk followed monk into the holy chamber tomeet, to see nought, even to hear but the still resounding echo of the clamouring bell.at the central table-altar were open books of gualdi; by their side a small vessel containing nitreand a crucible partly filled with gold held in solution. a further search disclosed the overcomegualdi prone on the pavement, still holding the thong of the bell.repair now to the celebrant.the a

aded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour sou

he initials of your four passwords, you form the word f. i .a. t.the zelator is conducted to the east in front of the celebrant, and has completed a square with fourcardinal points by his journey. the veil is removed. the zelator is now west of the altar, thecelebrant on the east. zelator places crux on bible, and stands with his arms in form of a. cross.celebrant:place now the crux you hold upon the holy volume and imitate again its form, for this is the'f.i.a.t' of the almighty, that if you do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdrawn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasur

uth to the 4th ancient in the north, crossinghis path when passing from the east to the west, and thereby completing in his travel the form of across. the 4th ancient has three tapers burning in front of him placed in position of a triangle and asmall cross in the centre thereof, representing the divine lux.4th ancient:to me is awarded the impressive duty of explaining the divine essence of fire: the holy andperpetual fire which was under the constant care of the virgin priestesses, whose services of puritywere preserved in the doctrines taught in persia, egypt, greece and italy, and were termed 'perpetualwatches' or 'watch lights, this observance is still maintained in the persian, roman and hebrewfaiths. it is their 'ignis aeternus, the holy ceremony of fire pervades all religious system

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

see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allego

who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohe

agic only can impart these to its adepts. but you, before all things, who are you, thus taking this work in your hands and proposing to read it? on the pediment of a temple consecrated by antiquity to the god of light was an inscription of two words: know thyself. i impress the same counsel on every man when he seeks to approach science. magic, which the men of old denominated the sanctum regnum, the holy kingdom, or kingdom of god, regnum dei, exists only for kings and for priests. are you priests? are you kings? the priesthood of magic is not a vulgar priesthood, and its royalty enters not into competition with the princes of this world. the monarchs of science are the priests of truth, and their sovereignty is hidden from the multitude, 2 the doctrine of transcendental magic like their

ving endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devouring its tail; this electromagnetic ether, this vital and luminous caloric, is depicted in archaic monuments by the girdle of isis, twice-folded in a love-knot round two poles, as well as by the serpent devouring its own tail, emblematic of prudence and of saturn. motion and

g, or masculine figures, because nothing passive can be admitted into the idea of god, considered as the principle of production in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the holy ghost under the form of a woman. woman comes forth from man as nature comes forth from god; so christ himself ascends to heaven and assumes the virgin mother: we speak of the ascension of the saviour, and the assumption of the mother of god. god, considered as father, has nature for his daughter; as son, he has the virgin for his mother and the church for his bride; as holy spirit, he reg

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

p minute and difficult. the more we deny ourselves for an idea, the greater is the strength we acquire within the scope of that idea. are not mothers more partial to the children who have caused them most suffering and cost them most anxieties? so does the power of religions reside exclusively in the inflexible will of those who practise them. so long as there is one faithful person to believe in the holy sacrifice of the mass, there will be a priest to celebrate it for him; and so long as there is a priest who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two

reserved to our own day, but wholly misconstrued, are nothing else than the game of tarot, the antique allegories of which were remarked and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with t

t, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcende

t, didst furrow the abysses to fill them with thine omnipotence; thou whose name doth shake the vaults of the world, thou who causest the seven metals to flow through the veins of the rock, monarch of the seven lights, rewarder of the subterranean toilers, lead us unto the desirable air and to the realm of splendour. we watch and we work unremittingly, we seek and we hope, by the twelve stones of the holy city, by the hidden talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkness veiled by splendour! o master who never keepest back the wages of thy labourers! o silver whitenes

the four temperaments of man; that is to say, the gnomes affect the melancholy, salamanders the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull for the gnomes, who are commanded with the sword; those of the lion for salamanders, who are commanded with the bifurcated rod or magic trident; those of the eagle for the sylphs, who are commanded by the holy pantacles; finally, those of the water-carrier for undines, who are commanded by the cup of libations. their 32 the ritual of transcendental magic respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs and nicksa for the undines. when an elementary spirit torments, or at least vexes, the inhabitants of this world, it must be conjured by air, water

ROBERT KIRK WALKER BETWEEN WORLDS

or principal design does make it so; nor was god always pleased to discover [reveal] even every necessary truth at once, yet when such truth and science were permitted, recommended or suggested [then] they were truly lawful. it was long time before the jews thought it lawful to war on the lord's day, and the religious jews themselves were long without a distinct knowledge of the son of god and of the holy ghost; yet because of the noble design of the discovery it ought not to be rejected when further revived. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_50.htm (10 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 60-69) flip to page# the secret commonwealth 60 objection 7. if it is not diabolic

the conjunction of their females, called leannain sith or fairy lemans, like the succubi mentioned of old, with superterraneans [and] of their merlinlike monstrous or giant productions thereupon. and of the infrequency of their visits and fearful appearance nowadays, as being out of their proper element, except [when] they be sent as a portent of some extraordinary occasion. since the [spread of] the holy gospel flourishing among us, in respect of their hauntings before [such] time, who, as strangers and enemies invading other territories, left a fear of travelling in the dark in the minds of men that dread mischief of them. indeed, even persons having the second sight, and seers themselves, the persons most conversant with them, find http//www.dreampower.com/kirk_wbw/pg_60.htm (3 of 11 [1

ength than i now have time for, i leave to the judgement and credit of everyone else's enquiry and experience. a short treatise on the scottish-irish charms and spells it is not well known when and by whom this art of charming among the scottish- irish was first invented and broached: but surely most of the spells relate to something in the christian religion; some of them have words taken out of the holy bible as [from] palms 50:18 [or] john 1:1, etcetera. 1. those that defend the lawfulness of charms call them a continued miracle, which by heaven's compassion towards mankind's infirmities, convey virtue from all the hands [that] they pass through [this virtue is] by reason of the sanctity of the first deviser, and [they continue] to work in their own kind, as a once-dedicated telesm [doe

recedent. albeit assuredly charmers be flatly discharged in deuteronomy 18:11, and [therefore] reckoned up with necromancers, witches, and consulters with familiar spirits. by experience it is found that such as come once on their reverence can never be rid of them, but will still have occasions that will need these white witches' assistance, in curing of one, when they kill another. and yet that the holy scriptures may borrow a comparison of obstinacy from the asp, as well as a caveat of wariness and wit from a thief in the night, and an unjust steward, need not be wondered at. http//www.dreampower.com/kirk_wbw/pg_60.htm (4 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) 2. there be charms for all common diseases from top to toe, from the falling evil and con

dependent upon the initiation or adjustment of perception in humanity. kirk asserts elsewhere that though the subterranean people can see us, we cannot easily see them (pages 47-48. conversation or direct contact with your co-walker is one of the chthonic magical techniques, found in underworld or shamanistic initiation worldwide. it has its mirror or reflex in the technique of conversation with the holy guardian angel, found in kabbalistic and christian mysticism, and featured in esoteric ritual and contemplative training. page 24. these subterraneans eat but little in their dwellings, their food being exactly clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths. the subtle nature of the fairies and th

RUBY TABLET OF SET

rsary satan, as a roaring lion, walketh about, seeking whom he may devour. the activities of satan the diabolical trinity: the biblical satan has a trinity, as jehovah has a trinity. as jehovah assumes the role of father, satan assumes the role of the father figure. jesus christ is likened to the antichrist. at one point they are both flesh and blood. and the satanic spirit becomes the counter to the holy spirit. revelation 16:13 and i saw three unholy spirits like fire come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. the biblical authority of satanic churches and temples: revelation 2:9 i know thy works, and tribulations, and poverty (but thou art rich, and i know the blasphemy of them which say they are jews and are not, b

gions using these same four criteria, some interesting conclusions surface. christianity is blatantly pagan, using the roman catholic church as an example (we know that, but our well-meaning friends don't) let's take a look, and then see how modern judaism compares after that. 1. deities: the famous holy trinity that used to give me a headache in catechism class is still not adequately explained. the holy trinity is god the father, god the son (jesus christ) and god the holy ghost. count that. you get 3, and i always got 3, but it's not: it's one. an incredible amount of human hours and lives and material resources have been used in trying to explain that idiocy. there is some fascinating reading in the letters of the early church fathers and the beliefs prior to the council of nicea. in s

i always got 3, but it's not: it's one. an incredible amount of human hours and lives and material resources have been used in trying to explain that idiocy. there is some fascinating reading in the letters of the early church fathers and the beliefs prior to the council of nicea. in summary the aim was to once and forever squelch any isolated pockets of rebellion. the political gains achieved by the holy roman empire upon the adoption of christianity are still being felt. and one of the chief motivators for political rebellion is religious differences. thus we see in god the father both the yhwh of the hebrews and the various attempts at describing apollo as the god above gods among the greek philosophers. in god the son and the events of his earthly life we find plagiarisms of various cu

ion of christianity are still being felt. and one of the chief motivators for political rebellion is religious differences. thus we see in god the father both the yhwh of the hebrews and the various attempts at describing apollo as the god above gods among the greek philosophers. in god the son and the events of his earthly life we find plagiarisms of various cults such as that of mithras. in god the holy ghost is every concept the mystic could desire, sufficiently ambiguous to allow unlimited explanation and devotion. surely the philosophers and gnostics could be kept busy. the pantheon of deities would not be complete without the legendary saints. these were not supposed to be worshipped, as they were not divine. it was claimed that they had all lived exemplary lives, and were worthy of

signed to empower the individual to live in a higher state than previously, which means closer to god. these include baptism (entrance into the faith with sworn allegiance to the dogmas, penance (in which one is absolved of sins and no longer responsible for them on the subjective levels, and holy eucharist (the communal partaking of the "flesh and blood of christ. in the protestant denominations the holy eucharist is considered a symbolic act. the catholic however must believe he is actually eating of the body of christ and drinking his blood in a unique, non-rational concept called transubstantiation. confirmation (chrism-anointing) allows one to become a fuller participant in the life of the holy spirit through receiving his gifts of which there are seven. this is the highest that a lay

SALMANRUSHDIE THESATANICVERSES

the fair, borne on the shoulders of eight anatolian slaves. abu simbel takes the young baal by the elbow, under the pretext of steering him out of the road; murmurs "i hoped to find you; if you will, a word" baa! marvels at the skill of the grandee. searching for a man, he can make his quarry think he has hunted the hunter. abu simbel's grip tightens; by the elbow, he steers his companion towards the holy of holies at the centre of the town "i have a commission for you" the grandee says "a literary matter. i know my limitations; the skills of rhymed malice, the arts of metrical slander, are quite beyond my powers. you understand" but baal, the proud, arrogant fellow, stiffens, stands on his dignity "it isn't right for the artist to become the servant of the state" simbel's voice falls lowe

es. he listens to the listening-which-is-also-an-asking. mahound asks: they were shown miracles but they didn't believe. they saw you come to me, in full view of the city, and open my breast, they saw you wash my heart in the waters of zamzam and replace it inside my body. many of them saw this, but still they worship stones. and when you came at night and flew me to jerusalem and i hovered above the holy city, didn't i return and describe it exactly as it is, accurate down to the last detail? so that there could be no doubting the miracle, and still they went to lat. haven't i already done my best to make things simple for them? when you carried me up to the throne itself, and allah laid upon the faithful the great burden of forty prayers a day. on the return journey i met moses and he sa

colour as they settled on vermilion flowers, ochre curtains, obsidian goblets or amber finger-rings. in the zamindar's mansion, and also in the nearby village, the miracle of the butterflies had become so familiar as to seem mundane, but in fact they had only returned nineteen years ago, as the servant women would recall. they had been the familiar spirits, or so the legend ran, of a local saint, the holy woman known only as bibiji, who had lived to the age of two hundred and forty-two and whose grave, until its location was forgotten, had the property of curing impotence and warts. since the death of bibiji one hundred and twenty years ago the butterflies had vanished into the same realm of the legendary as bibiji herself, so that when they came back exactly one hundred and one years afte

SATANGEL

of abra-melin sometimes called the sacred magick of abra-melin the mage, the text claims to have been written by a jewish magician in wursburg for his son in 1458. it is considered more likely to date from the 18th century, the oldest known version being in french and preserved in the arsenal library in paris. the art described within is called the attainment of the knowledge and conversation of the holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psychonaut, and publicity freak aliester crowley. true black magick this 18th century grimoire follows the basic formula of the key of solomon. it deals primarily with acts of malice and spite. the fourth book of agrippa this text has for centuries remained a favourite amongst count

ient egypt. it survived through obscure greek manuscript, and formed a part of classical western grimoire including the howling of the witches (goetia. it is a highly powerful and infamous ritual, and should be performed with respect. through aeons these words of power have become charged with the combined invested power of countless sorcerers. aleister crowley employed the bornless one to summon the holy guardian angel, and adapted it for use within the o.t.o. it is this version that is presented here. as may be seen, crowley has employed various names from the classical grimoire and black magick. to the less disciplined sorcerer the rite of the bornless one may seem lengthy and pompous. it takes many reiterations and great determination to commit to memory. however, with each use it gain

eeable unto the spirits, and rendering them more obedient. when blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblations say- camiach, eomiahe, emial, macbal, emoh, zazean, maiphiat, zacrath, tendac, vulamiahi; by these most holy names, i conjure thee [whatever animal it may be] that thou assist me in this operation, by god the true, god the holy, god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, and pierce the creature in the vein which is on the right side; and collect the blood in a small vessel over which thou shalt say- almaighty adonai, arathron, ashai, elohim, elohi, elion, asher, eheieh, sha

o this lambskin that it may receive the signs which we shall trace thereon, written with thy blood, so that the figures, signs, and words may become efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the litanies of the holy name of jesus must then be repeated, but instead of the agmus dei, substitue: immolated lamb, be thou a pillar of strength against the evil spirits. slain lamb, give us power over the power of darkness. slain lamb grant power, favour, and strength unto the binding of rebellious spirits. so be it. amen. the lambskin shall be stretched for eighteen days, and on the nineteenth day, the fleec

unt inania? then make the figure as doth follow: and recite psalm cxv. credidi propter quod locutus sum. finally, on the last day [of the month] a mass shall be said, for the dead. the prose shall be omitted and also the gospel of st. john, but at the end of the mass the warlock shall recite: confitemini domino quoniam bonus. in honour of the most holy and august trinity, the father, the son, and the holy ghost, amen (from lansdowne and sloane mss. british museum. the grand clavicle the conjuration of a spirit with whom it is sought to make a pact. this ritual follows the archetypal faustian pact, where the sorcerer pays with their immortal soul. such a belief would no doubt dissuade many a potential conjurer. the arrangement of the pact contains an interesting detail, however, that points

SATANIC BIBLE

s be dethroned, rooted out, burnt and destroyed, for they are a standing menace to all true nobility of thought and action! 12. whatever alleged "truth" is proven by results to be but an empty fiction, let it be unceremoniously flung into the outer darkness, among the dead gods, dead empires, dead philosophies, and other useless lumber and wreckage! 13. the most dangerous of all enthroned lies is the holy, the sanctified, the privileged lie- the lie everyone believes to be a model truth. it is the fruitful mother of all other popular errors and delusions. it is a hydra-headed tree of unreason with a thousand roots. it is a social cancer! 14. the lie that is known to be a lie is half eradicated, but the lie that even intelligent persons accept as fact- the lie that has been inculcated in a

ost strenuous poundings of a thousand lucifers. how understandable that holy scripture should refer to the infernal monarch as the "father of lies- a magnificent example of character inversion. if one is to believe this theological accusation that the devil represents falsehood, then it surely must be concurred that it was he, not god, that established all spiritual religions and who wrote all of the holy bibles! when one doubt is followed by another, the bubble, grown large from long accumulated fallacies, threatens to burst. for those who already doubt supposed truths, this book is revelation. then lucifer will have risen. now is the time for doubt! the bubble of falsehood is bursting and its sound is the roar of the world- w a n t e d- god dead or alive it is a popular misconception tha

condoned and even encouraged- even though their scriptures label it a sin- because religious martyrs of the past have always been deified. it is rather curious that the only time suicide is considered sinful by other religions is when it comes as an indulgence. religious holidays the highest of all holidays in the satanic religion is the date of one's own birth. this is in direct contradiction to the holy of holy days of other religions, which deify a particular god who has been created in an anthropomorphic form of their own image, thereby showing that the ego is not really buried. the satanist feels "why not really be honest and if you are going to create a god in your image, why not create that god as yourself" every man is a god if he chooses to recognize himself as one. so, the satani

sed with obscenities. all performed within the confines of a "protective" pentagram drawn on the floow. if the devil appears he is invariably in the form of a rather eager man wearing the head of a black goat upon his shoulders. then follows a potpouri of flagellation, prayer-book burning, cunnilingus, fellatio, and general hindquarters kissing- all done to a background of ribald recitations from the holy bible, and audible expectorations on the cross! if a baby can be slaughtered during the ritual, so much the better; for as everyone knows, this is the favorite sport of the satanist! if this sounds repugnant, then the success of the reports of the black mass, in keeping the devout in church, is easy to understand. no "decent" person could fail to side with the inquisitors when told of the

e satanist were to spend each night performing a black mass, he would no more be performing a travesty than the devout churchgoer who unwittingly attends his own "black mass- his spoof on the honest and emotionally-sound rites of pagan antiquity. any ceremony considered a black mass must effectively shock and outrage, as this seems to be the measure of its success. in the middle ages, blaspheming the holy church was shocking. now, however, the church does not present the awesome image it did during the inquisition. the traditional black mass is no longer the outrageous spectacle to the dilettante or renegade priest that it once was. if the satanist wishes to create a ritual to blaspheme an accepted institution, for the purpose of psychodrama, he is careful to choose one that is not in vogu

SATANIC RITUALS

ts differentiating the witch from the satanist. both were as one in the eyes of the inquisitors, although it is safe to say that unlike the majority who bore the label of witch, those who conducted themselves "satanically" often earned their stigma. this is not meant to condone the actions of the inquisitors against such freethinkers and rebels, but to concede that they were a very real threat to the holy fathers. such men as galileo and da vinci, accused of traffic with the devil, most certainly were satanic in the sense that they expressed ideas and theories destined to break down the status quo. the supposed high point of the black mass, alleged to be the offering to satan of an unbaptized human child, was not quite the way the collectors of baptism fees gloatingly told it. catherine de

formance of one of her more popular productions, a clandestine, highly commercial inversion of the catholic mass, lavoisin provided "authenticity" by actually engaging willing catholic priests as celebrants and sometimes using an aborted fetus as a human sacrifice (records indicate that she performed over two hundred abortions) the priests who supposedly celebrated the black mass for her supplied the holy propagandists with more material. if ordained priests were occasionally prone to take part in heretical rites, it is understandable when one considers the social conditions at the time. for centuries in france many men became priests because they were from upper class families and the priesthood was de rigeur for at least one son of cultured or well-to-do parents. the first son became a m

SATANICON

gdom! i am the conveyor of wisdom and folly! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the point of the blade in the flame of antichrist as he evokes the devils of evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris

SCHEM HA MEPHORESH

lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is to say, that there first comes down into the desolated earth the combined power of mercy and severity. and ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendency. yet as the apocalyptic symbol of the lamb and the airy sign which leads off the schem ha-meph

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e emperor ashoka of maurya, in present-day india, begins to spread buddhism beyond the borders of india. c. 6 bce jesus of nazareth, also known as jesus christ, is born. c. 30 ce jesus christ is put to death by crucifixion by roman authorities in jerusalem. 70 ce roman troops crush the great revolt by occupying jerusalem, massacring jews, and destroying the second temple. 142 revelations given to the holy man zhang daoling (also spelled chang tao-ling, who becomes the first of the great celestial masters in daoism. 224 651 during the sassanid dynasty, zoroastrianism spreads aggressively throughout the persian empire. 313 the roman emperor constantine converts to christianity. 380 the emperor theodosius i declares christianity the official religion of the roman empire. 610 according to isla

of a long period of islamic civil war and separation of islam into sunni and shiite sects. xii world religions: almanac timeline of events 1054 the christian church is formally divided into two distinct branches: the roman catholic church and the eastern orthodox church. 1095 1291 the duration of the crusades, a series of military campaigns in which european christians attempt to take control of the holy land from muslims. 1391 1474 life span of gedun drub, considered the first dalai lama in tibetan history. 1469 1538 life span of nanak dev ji, the founder of sikhism. 1492 jews are expelled from spain. 1517 the german augustinian monk martin luther launches the protestant reformation, which divides christianity into two main denominations, or branches: catholicism and protestantism. 1817

ty of amritsar in india; more formally, the sri harmandir sahib. gurdwara: a sikh temple or place of worship. guru: a religious teacher. ha-ne-go-ate-geh: the evil-minded, the evil spirit of the iroquois nation. ha-wen-ne-yu: the great spirit of the iroquois nation. hadiths: the sayings of the prophet muhammad recorded by his followers. xx world religions: almanac words to know haj: pilgrimage to the holy city of mecca. halal: permissible activities for muslims. hanukkah: the jewish festival of lights commemorating the rededication of the first temple. haram: prohibited activities for muslims. heretic: a person whose beliefs oppose his or her religion s official doctrines, or defining principles. ho-no-che-no-keh: the invisible agents, or lesser spirits, of the iroquois. holocaust: the sys

tion myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn by sikhs as a symbol of god. karma: the result of good or bad actions in this lifetime that

he emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of their willingness to fight to defend their faith. kojiki: the chief text of shinto, a work that combines history, myth, and folk belief. kosher: dietary laws, referred to in hebrew as kashrut. kungha: the wooden comb used to groom hair, a symbol of sikhism. kushti: the sacred cord, or belt, that zoroastrians wear. kusti: the holy path one has to follow to be a zoroastrian. laity: body of worshippers who are not members of the clergy. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on augus

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

oks carson, d. a. jesus sermon on the mount and his confrontation with the world. grand rapids, mi: baker publishing, 2004. hybels, bill, kevin g. harney, and sherry harney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an

SEPHER HA BAHIR

r mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god (yhvh) is at their head. we have a rule that every name that is written yod he vav he is specific to the blessed holy one and is sanctified with holiness. what is the meaning of with holiness? this is the holy palace. where is the holy palace? we would say that it is in thought and in the aleph. this is the meaning of the verse, i heard a report of you and i feared. 71. habakkuk therefore said: i know that my prayer is accepted with delight. i also delighted when i cam to that place where i understood a report of you and i feared. therefore, bring to life your works in the midst of the years th

fore peace] just as the day is peace, so he chose peace. it is therefore written (2 kings 20:19, peace and truth shall be in my days. this shall be through the attribute that you gave to david. regarding this, it is written (psalm 89:37, his throne shall be like the sun before me. 76. what is the meaning of the verse (habakkuk 3:2, in the midst of years make it known? he said: i know that you are the holy god, as it is written (exodus 15:11, who is like you, mighty in holiness? holiness is in you and you are in holiness. nevertheless, in the midst of years make it known. what is the meaning of make it known [this means] that you should have mercy. it is thus written (exodus 2:25, and god saw the children of israel, and god knew. the bahir 20 what is the meaning of, and god knew? what is th

ame. from him it is fitting to take my lifted offering, as it is written (exodus 25:2, from each man whose heart makes him willing, you shall take my lifted offering. from he who makes himself willing. rabbi rahumai said [this refers to] the righteous and pious in israel who raise me over all the world through their merit. from them the heart is sustained, and the heart sustains them. 98. and all the holy forms oversee all the nations. but israel is holy, taking the tree itself and its heart. the heart is the beauty (hadar) of the fruit of the body. similarly, israel takes (leviticus 23:40, the fruit of a beautiful (hadar) tree. the date palm is surrounded by its branches all around it and has its sprout (lulav) in the centre. similarly, israel takes the body of this tree which is its hear

face these are 24 names of the blessed holy one. this teaches us that each army, with its leaders and officers, has 24. multiply 24 by three and you have the 72 names of the blessed holy one. these are the 72 names derived from the verses (exodus 14:19-21, and travelled and came and stretched 108. and who are the officers? we learned that there are three. strength (geburah) is the officer of all the holy forms to the left of the blessed holy one. he is gabriel. the officer of all the holy forms to his right is michael. in the middle is truth. this is uriel, the officer of all the holy forms [in the centre. each officer is over 24 forms. but there is no reckoning of his troops, as it is written (job 25:3, is there a number to his troops? but if so, then there are 72 plus 72 [making a total

of his troops, as it is written (job 25:3, is there a number to his troops? but if so, then there are 72 plus 72 [making a total of 144. he said: this is not the case. for when israel brings a sacrifice before their father in heaven, they are united together. this is the unification of our god. 109. why is this sacrifice called a karban [which means bringing close? because it brings the forms of the holy powers close. it is thus written (ezekiel 37:17, and you shall join one of them to the other, making one stick, and they shall become one in your hands. and why is [the sacrifice] called a pleasant fragrance? fragrance is only in the nose. the sense of smell is through breath, and this is nowhere but in the nose. pleasant (nicho ach) means nothing other than descending. it is thus written

SEPHER YETZIRAH WESTCOTT

e other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the bu

and if thy mind escape from thee bring it back to thy control; even as it was said "running and returning (the living creatures ran and returned (19) and hence was the covenant made. 9. the ineffable sephiroth give forth the ten numbers. first; the spirit of the god of the living (20) blessed and more than blessed be the living god (21) of ages. the voice, the spirit, and the word (22) these are the holy spirit. 10. second; from the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong materia

t is exalted above every head, and named by the kabalists the second glory. the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth p

ure, job xxxviii. 9 "and thick darkness a swaddling band for it" the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous. the seventeenth path is the disposing intelligence, which provides faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things. the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all

intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies. the twenty-fifth path is the intelligence of probation, or temptation, and is so called because it is the primary temptation, by which the creator trieth all righteous persons. the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world. the twenty-seventh path is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this pa

SETH IN THE MAGICKAL TEXTS

ntho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian god thoth.32 from the xxvith dynasty onwards, thot was seen as the god bringing forth and exercising power over the waters of the nile. in greco-roman times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name

SIFRA DETZNIYUTHA

its strides and is revealed ,yhla hy hvhy. at (ta) adonai ehyeh (hyha ynda)127 right and left into one united. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the

ave wisdom to solomon.146 and it is written: and he was wise unto all of adam..147 from it-was-named, that he was benefited, not is contained in adam. and the lord hvhy gave wisdom the heh h above. and he was wise from that he became wise below. they are the mighty ones that are of eternity..148 the eternity of above. the men of the name. they who conduct themselves in the name. what is the name? the holy name, they who conduct themselves in hy, that not is the holy ones below, and not-conduct themselves only in the name. the men of the name. of perfection, and not are the men of the lord hvhy, their not is concealed and is being concealed. but it is a diminutive while not being a diminutive. the men of the name. of perfection, come out from the principle of adam. as it is written: adam be

elicit a freewill offering from above downwards. afterwards he needs to bind a knot in all, the bond of the intention of the faith, and all his requests shall come about- whether they are communal requests or individual requests. the prayer that man should request of his master is arranged in nine ways: 1) there is according to the alphabet; and 2) there is by way of mentioning the attributes of the holy one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentionin

the verse: and the lord hvhy is in his holy hall, keep silence before him.185 our sages, of blessed memory, alluded to this (when stating that: all the good of a man is in his house. as it is said: in all my house he is faithful.186 and it is translated: in all that is with me.187 and when (man) has intention in every one of the nine ways as behooves, he is the human being that honors the master, the holy name. and of him it is written: for they that honor me i will honor, and they that despise me shall be lightly esteemed.188 i will honor. in this world, to fulfill and to bring about all his needs, and all the nations of the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious, even thoug

f the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious, even though he did not study sufficiently. for he merited to mind the knowledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that place that is in need, and to honor the name of his master. the more so with regard to he who has no intention, amen. thus, whoever moves his lips with purity of heart, in the waters that purify, what is written of him? and elohim said: let us make adam.189 meaning to say (let us make) because of man (he) who knows to unify

SINISTER TAROT

woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bells rung, the cortege from a black hill passed the squatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high prieste

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e, still less the greatest that woman can give to love? as my wife i woo thee, and by every tie, and by every vow that can hallow and endear affection. alas! they have belied love to thee indeed, if thou dost not know the religion that belongs to it! they who truly love would seek, for the treasure they obtain, every bond that can make it lasting and secure. viola, weep not, unless thou givest me the holy right to kiss away thy tears" and that beautiful face, no more averted, drooped upon his bosom; and as he bent down, his lips sought the rosy mouth: a long and burning kiss, danger, life, the world was forgotten! suddenly zanoni tore himself from her "hearest thou the wind that sighs, and dies away? as that wind, my power to preserve thee, to guard thee, to foresee the storm in thy skies

. of course there could be no marriage in the case; and when i was born, the monk gravely declared my appearance to be miraculous. i was dedicated from my cradle to the altar; and my head was universally declared to be the orthodox shape for a cowl. as i grew up, the monk took great pains with my education; and i learned latin and psalmody as soon as less miraculous infants learn crowing. nor did the holy man's care stint itself to my interior accomplishments. although vowed to poverty, he always contrived that my mother should have her pockets full; and between her pockets and mine there was soon established a clandestine communication; accordingly, at fourteen, i wore my cap on one side, stuck pistols in my belt, and assumed the swagger of a cavalier and a gallant. at that age my poor mo

r v (many months after the last) mejnour, awake from thine apathy, rejoice! a new soul will be born to the world, a new soul that shall call me father. ah, if they for whom exist all the occupations and resources of human life, if they can thrill with exquisite emotion at the thought of hailing again their own childhood in the faces of their children; if in that birth they are born once more into the holy innocence which is the first state of existence; if they can feel that on man devolves almost an angel's duty, when he has a life to guide from the cradle, and a soul to nurture for the heaven, what to me must be the rapture to welcome an inheritor of all the gifts which double themselves in being shared! how sweet the power to watch, and to guard, to instil the knowledge, to avert the ev

ever more up to heaven! didst thou think that i could have wronged mine own? didst thou not know that in its serenest eyes the life that i gave it spoke to warn, to upbraid the mother who would bind it to the darkness and pangs of the prison-house of clay? didst thou not feel that it was i who, permitted by the heavens, shielded it from suffering and disease? and in its wondrous beauty, i blessed the holy medium through which, at last, my spirit might confer with thine! and how have i tracked them hither? i learned that thy pupil had been at venice. i could not trace the young and gentle neophyte of parthenope in the description of the haggard and savage visitor who had come to viola before she fled; but when i would have summoned his idea before me, it refused to obey; and i knew then tha

nius, not the fiend? and do you not remember how he, deeply versed as he was for his age, in the mysteries of the nobler platonism, which hints at the secrets of all the starry brotherhoods, from the chaldean to the later rosicrucian, discriminates in his lovely verse, between the black art of ismeno and the glorious lore of the enchanter who counsels and guides upon their errand the champions of the holy land? his, not the charms wrought by the aid of the stygian rebels (see this remarkable passage, which does indeed not unfaithfully represent the doctrine of the pythagorean and the platonist, in tasso, cant. xiv. stanzas xli. to xlvii("ger. lib) they are beautifully translated by wiffen, but the perception of the secret powers of the fountain and the herb, the arcana of the unknown natur

SIR WALLIS BUDGE EGYPTIAN MAGIC

scovery of a thief written as late as the ivth century of our era. 2 in it we are told to "take the herb khelkbei and bugloss, press out the juice and burn the crushed leaves and mix the ashes with the juice. anoint and write upon a wall khoo with these materials. and take a common piece of wood, and cut a hammer out of it, and strike with it upon the ear, pronouncing this spell-'i adjure thee by the holy names, render up the thief, who has carried away such [and such] a thing khalkhak, khalkoum, khiam, khar, khroum, zbar, beri, zbarkom, khre, kariob, pharibou, and by the terrible names greek aeehhhiiiiooooouuuuuuwwwwwww" 3 following these words we have a picture of the utchat p. 58 with an arrangement of certain vowels on each side of it thus: greek w uu iiii hhhhh eeeeee aaaaaaa greek a

lands" etc. 1 from the above passages we not only learn how great was the confidence which the deceased placed in his words of power, but also that the sources from which they sprang were the gods thoth and isis. it will be remembered that thoth is called the "scribe of the gods" the "lord of writing" the "master of papyrus" the maker of the palette and the inkjar" the "lord of divine words" i.e, the holy writings or scriptures, and as he was the lord of books and master of the power of speech, he was considered to be the possessor of all knowledge both human and divine. at the creation of the world it was he who reduced to words the will of the unseen and unknown creative power, and who uttered them in such wise that the universe came into being, and it was he who proved himself by the ex

old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path p. 138 whereby the great god went forth, according to his hearts desire, into his double kingdom. now the holy god arose, and the gods who followed him as though he were pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. the flame of life departed from him, and he who dwelt among the cedars) was overcome. the holy god opened his mouth, and the cry of his majesty reached unto heaven; his company of gods said 'what hath happened' and his gods exclai

kness, and her words make to live again the throats of those who are dead. and she spake, saying 'what hath come to pass, o holy father? what hath happened? is it that a serpent hath bitten thee, and that a thing which thou hast created hath lifted up his head against thee? verily it shall be cast down by my effective words of power, and i will drive it away from before the sight of thy sunbeams' the holy god opened his mouth and said, i was passing along my path, and i was going p. 140 through the two regions of my lands according to my hearts desire, to see that which i had created, when lo! i was bitten by a serpent which i saw not. is it fire? is it water? i am colder than water, i am hotter than fire. all my flesh sweateth, i quake, my eye hath no strength, i cannot see the sky, and t

r which came forth from osiris cometh unto thee; it delivereth thee from thy enemies, and it protecteth thee in the nomes. thy soul alighteth upon the venerable sycamores. thou criest to isis, and osiris heareth thy voice, and anubis cometh unto thee to invoke thee. thou receivest the oil of the country of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever" these words having been said, the whole ceremony was repeated, and then the internal organs which had been removed from the body p. 187 were placed in the "liquid of the c

SOLOMON

demon called ephippas. him will i bind, and he will bring him up from the deep unto me" and i said to him "how comes thy son to be in the depth of the sea, and what is his name "and he answered me "ask me not, for thou canst not learn from me. however, he will come to thee by any command, and will tell thee openly" 29. i said to him "tell me by what angel thou art frustrated" and he answered "by the holy and precious name of the almighty god, called by the hebrews by a row of numbers, of which the sum is 644, and among the greeks it is emmanuel [1. and if one of the romans adjure me by the great name of the power ele th, i disappear at once [1. the text must be faulty, for the word emmanuel is the hebrew. the sum 644 is got by adding together the greek numbers] 30. i solomon was astounded

ays shalt thou remind me of this epistle. and jerusalem was built, and the temple was being completed. and there was a stone [1, the end stone of the corner lying there, great, chosen out, one which i desired lay in the head of the corner of the completion of the temple. and all the workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the pinnacle of the holy temple, and were not strong enough to stir it, and lay it upon the corner allotted to it. for that stone was exceedingly great and useful for the corner of the temple [1. cp. i pet. ii. 6, 7, who combines in the same way ps. cxviii. 22 and isa. xxviii. 16. cp. matt. xxi. 42, mark xii, 10, luke xx, 17] 119. and after seven days, being reminded of the epistle of adares, king of arabia, i ca

SPENSER THE CULT OF THE ALL SEEING EYE 1960

hich, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalo

4, p. 31. it "speaks of that religious faith which has always been a part of the greatness of our nation" the kneeling figure of washington is placed there to remind us "of the words from his first inaugural. it would be peculiarly improper to omit in this first official act, my fervent supplications to that almighty being who rules over the universe" the two lower corners of the window each show the holy scriptures, an open book and a candle, signifying the light from god's law "thy word is a lamp unto my feet and a light unto my path" why was this particular quotation chosen? the terms "word" and "light" have especially significant meanings in the occult lexicon. in the ancient mysteries of egypt the word "is said to have been the tetragrammaton (see source 9, part i, p. 889 "the connect

oice universal, chief organ for "theocratic union (published at 8 watling rd, southwick, brighton, sussex, england) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessing of the holy ones pour forth over the worlds. rest upon the united nations, on the work and the workers "may the chalice the united nations is building become a focal point for the descent of spiritual force "may the consciousness of the united nations become ever more at-one, the many lights one light in the light of the self" will the new universal cult take root among the peoples of the world? if s

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

en insight, and lucid mastery of material, as if the inner eye were now able to see everything with the greatest clarity.64 anyone can see from the mode of presentation of this road that it leads to the consciousness, when the logos is vitally active within, of flowing in one current with the divine. that is clear too in the following passage: when the spirit, moved by love, takes its flight into the holy of holies, soaring joyfully on divine wings, it forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is co

as to be born. the egyptian and other eastern mysteries 93 one of the brahmans, asita, says of the buddha: this child is the one who will become a buddha, the savior, the leader to immortality, freedom, and the light. compare with this what happens in the gospel of luke: now there was a man in jerusalem called simeon, who was righteous and devout. he was waiting for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your peop

. they are neither contiguous as in towns, since close proximity is troublesome and displeasing to those assiduously striving for solitude, nor yet far apart, because of the fellowship to which they cleave, and in order to render each other aid in the event of a piratical attack. in each house there is a sacred chamber or monasterion, in which in isolation they are initiated into the mysteries of the holy life..157 they have also writings of men of old, who were the founders of their sect, and had left behind many memorials of the type of treatment employed in allegory..158 142 christianity as mystical fact their interpretations of the holy scripture are made in accordance with the deeper meanings conveyed in allegory.159 here we see a democratization of the aims of the mysteries though in

s method of exegesis christian and pagan wisdom 157 corresponds to contemporary techniques pioneered by mysteriosophy. he himself draws attention to the same approach to the ancient scriptures among the therapeutae: they have also writings of men of old, who were the founders of their sect, and had left behind many memorials of the type of treatment employed in allegory. their interpretations of the holy scriptures are made in accordance with the deeper meanings conveyed in allegory. philo s aim was likewise to uncover the deeper meaning hidden in the old testament allegories. it is worth considering where such exegesis could lead. reading the creation story, one comes upon something that refers not merely to outer events but furnishes an image for the path of the soul toward divinization

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

mportant timeline: cardinal marcinkus he is still alive, saying mass and living in phoenix, arizona. marcinkus carries a vatican passport and still is the recipient of diplomatic immunity. among those linked to the calvi murder and who italian authorities are still seeking to question, marcinkus was originally ordained in chicago. being a mover and shaker in the church, he was quickly elevated to the holy see in rome, and served in the vatican secretariat of state. he rapidly moved up the vatican chain of command from personal papal bodyguard to head of the vatican bank, a position he held from 1971 to 1989. there he worked closely with international financier, michael sindona, to expand the vatican's portfolio of international holdings, transforming the institute for religious works into

organized crime, funneled huge sums of money through banco ambrosiano and the vatican. the vatican bank also has worked closely with the u.s. government as a cover money conduit to groups like the solidarity trade union in poland and other sordid cia affairs. with the help of marcinkus, sindona was to become a "inside man of confidence" within the vatican who enjoyed unique access to officials of the holy see, even the pope. a 1982 story in the foreign edition of time magazine had this to say about the relation between sindona, calvi and marcinkus "in 1971, sindona introduced calvi to marcinkus. sindona and calvi hoped to use marcinkus for their own purposes, and the bankers and the churchman obviously found it advantageous to do business together. although the vatican bank denies it had m

itiated 8-5-58; i.d# 7-2431. abrech, pio. in the sacred congregation bishops. 11-27-67# 63-143. acquaviva, sabino. professor of religion at the university of padova (padua. 12-3-69# 275-69. alessandro, father gottardi (addressed as doctor in masonic meetings) president of fratelli maristi. 6-14-59. angelini fiorenzo. bishop of messenel greece. 10-14-57# 14-005. argentieri, benedetto. patriarch to the holy see. 3-11-70# 298-a. bea, augustin. cardinal. secretary of state (next to pope) under pope john xxiii and pope paul vi. baggio, sebastiano. cardinal. prefect of the sacred congregation of bishops (this is a crucial congregation since it appoints new bishops) secretary of state under pope john paul ii from 1989 to 1992. 8-14-57# 85-1640. masonic code name "seba" he controls consecration of

tra, vittorie. he is legal council of the sacred rota of the vatican state. 5-6-43# 1965 "pavi" pappalardo, salvatore. cardinal. archbishop of palermo, sicily. 4-15-68# 234-07 "salpa" pasqualetti, gottardo. 6-15-60# 4-231 "copa" pasquinelli, dante. council of nunzio of madrid. 1-12-69# 32-124 "pada" pellegrino, michele. cardinal. called "protector of the church, archbishop of torino (turin, where the holy shroud of jesus is kept. 5-2-60# 352-36 "palmi" piana, giannino. 9-2-70# 314-52 "gipi" pimpo, mario. vicar of office of general affairs. 3-15-70# 793-43 "pima" pinto, monsignor pio vito. attache of secretary of state and notare of second section of supreme tribunal and of apostolic signature. 4-2-70# 3317-42 "pipivi" poletti, ugo. cardinal. vicar of s.s. diocese of rome. controls clergy o

ivi" poletti, ugo. cardinal. vicar of s.s. diocese of rome. controls clergy of rome since 3- 6-73. member of sacred congregation of sacraments and of divine worship. he is president of pontifical works and preservation of the faith. also president of the liturgical academy. 2-17-69# 32-1425 "upo" rizzi, monsignor mario. sacred congregation of oriental rites. listed as "prelate bishop of honour of the holy father, the pope" works under top-mason mario brini in manipulating canon law. 9-16-69# 43-179 "mari "monmari" romita, florenzo. was in sacred congregation of clergy. 4-21-56# 52-142 "firo" rogger, igine. officer in s.s (diocese of rome. 4-16-68# 319-13 "igro" rossano, pietro. sacred congregation of non-christian religions. 2-12-68# 3421-a "piro" rovela, virgillio. 6-12-64# 32-14 "rovi" s

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

he existence of any group called the "illuminati" just has to be wrong, may i humbly recommend that they earnestly burn the midnight oil, carefully read this book, and examine the evidence in a fair-minded and objective manner? many a friend has written telling the author that he likewise was once a doubter and skeptic, until, that is, he had heard and considered all the evidence. in this regard, the holy scriptures have a tremendous bit of advice worthy of consideration: he that answereth a matter before he heareth it, it is folly and shame unto him -proverbs 18:13 one caution! you are now entering the forbidden zone only puny secrets need protection. big discoveries are protected by public incredulity. marshall mcluhan take today what is one to do when, in order to rule men, it is necess

ifer. that is the greatest of secrets that the illuminati must shield from view. the illuminated (so-called "enlightened) man who knows this darkest of secrets is taught by his superiors and comes to believe that all who are in on the secret are somehow more sophisticated, urbane, intelligent, and spiritually astute, than the uncouth, vulgar, and coarse people who stupidly follow after the god of the holy bible. stupid people deserve to be deceived, say the masons and illuminists. thus, as emile grillot degivry comments, the elite "conceal in order to baffle the vulgar."9 marie roberts and hugh ormsby-lennon, in secret texts: the literature of secret societies, note that the rituals, rites, symbols, emblems, and other tools of the secret societies are "mysteries that must not be revealed t

igns, symbols, and inscriptions come to us from across long, drifting centuries and will be found in ancient sumerian clay tablet libraries of the cities of lir, lagash, and others of the first 20 codex magica true urban civilization. this, occurred about 600 years before egypt was civilized."17 in other words, clausen is telling his masonic readers that their signs and symbols came from babylon. the holy bible warns that the ancient mystery religion of wicked babylon will bounce back into demonic prevalence in the last days (see revelation 13, 17, and 18, and here we have the sovereign grand commander, the international chieftain of the masonic lodge, informing us of the babylonian origins of the secret symbols and signs of his illuminist order. when we realize that, for the elite, their

the ancient mystery religions of babylon, sumeria, greece, rome, china, etc. i have spent many nights reading old textbooks and treatises on medieval and occult subjects; conducted intensive investigation of the rituals and symbols of scores of secret societies and orders; and spent years examining the true teachings and practices of new ageism, witchcraft and satanism. moreover, without study of the holy bible and constant referral back to it, much of the knowledge i have acquired could not be properly understood. masonic expert lynn f. perkins alludes to the gigantic amount of extracurricular research and work needed to uncover the greatest secrets of the masonic fraternity. he writes: the true wisdom is concealed and hidden, not only from those who do not join the masonic order but also

nvinced, is nothing less than the invocation, or inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has designed its many rituals, signs, codes, symbols, architecture, art, and other devices so that the world around us has become a veritable grand theater of the occult. because of the illuminati, the whole world is enchanted, dark with supernaturalism, and the one the holy bible calls the prince of the power of the air, also referred to as satan and lucifer, must be very proud of his human minions. build you will find pictured in codex magica a variety of different types of people. there are the celebrities and the rich and famous, the glitzy or jet-set people who are into illuminism, occultism, and witchcraft because it is trendy and fashionable. among thi

THAGIRION

accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the

THE BLACK LODGE

he name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practicus of the a .a. and if we tried to explain it here we would only cause confusion, a blasphemy against babalon, for she hath shut herself up (this is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete alienation from one s environment- as the condition of purity or sanctity; and therefor

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ess is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 1

THE CANOPIC GODS SYMBOLISM

ody; and to him the stomach and upper intestines were dedicated (a. ahephi was also termed the digger or burier, for he puts out of sight or removes that which is useless or offensive in the body, and to him, the lower intestines or bowels were dedicated (b. tmo-oumathu was also called the cutter or divider for he divides and distributes the blood bearing with it the prana and the subtle ether by the holy science of breath brought into the body, and to him were the lungs or heart dedicated (c. kabexnuv was termed bleeder for as a stream of blood is drawn from the body, so is a stream of impurity drawn from the blood, and cast out into the draught by the action of the liver and the gall-bladder, and to him therefore, these organs were dedicated (d. these jars were called canopic jars and we

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iduals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might

e, the eleusinian rites were held at a fixed time in the early fall after the seeds had been entrusted to the fields, and were conducted by a hereditary priesthood called the eumolpedie. sometime in the month of september, the eumolpedie removed the eleusinian holy objects from eleusis and carried them to the sacred city of athens, where they were placed in the eleusinion temple. three days after the holy relics had been transported, the initiates gathered to hear the exhortations of the priests, who solemnly warned all those who did not consider themselves worthy of initiation to leave at once. women and even slaves were permitted to join the mysteries of eleusis, providing that they were either greeks or romans, but it was required that all those wishing to be considered as initiates had

ainst pursuing the 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 afterlife mysteries 41 pope john paul ii places a signed note into a crack in the western wall in israel (ap/wide world photos) reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions. knowledge of karma acquired from prior life experiences, the holy books of eastern faiths teach reincarnation with none of the reluctance of the west. the chief theological work of the hindus, the upanishads, expresses the doctrine of rebirth in the poetic imagery of a goldsmith who takes a raw piece of gold and shapes it into another more beautiful form. so verily, the self, having cast off this body and having put away ignorance, makes another new and

the self, having cast off this body and having put away ignorance, makes another new and more beautiful form. the anguttara nikaya, a buddhist text, observes that the wise priest knows he now must reap the fruits of deeds of former births. for be they many or but few, deeds done in covetousness or hate, or through infatuation s power [he] must bear their needful consequence. although the qur an, the holy book received by the prophet muhammed, doesn t really address the concept of past lives and rebirth, sufism, a mystical sect of islam, accepts transmigration of souls as a reality. in the words of the sufi teacher sharf-u d din-maneri: o brother, know for certain that this work has been before thee and me in byone ages. no one has begun this work for the first time. orthodox judaism also

eerdman s handbook to the world s religions. grand rapids, mich: william b. eerdman s publishing, 1994. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. head, joseph, and s. l. cranston. reincarnation: an east-west anthology. wheaton, ill: quest books, 1968. mcdannell, colleen, and bernard lang. heaven: a history. new york: vintage books, 1990. hinduism the bhagavad-gita, the holy text of the hindus, observes that as the dweller in the body experiences childhood, youth, old age, so passes he on to another body. in 2:19 25, the holy book declares that a man who regards himself as a slayer, or another who thinks he is the slain, are both ignorant: 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 46 afterlife mysteries reincarn

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iduals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might

early tells that the authors of the various books of the bible believed that animals have souls and spirits, just as humans do. stating that she has been enriched by her exploration of various religious practices, from catholicism to pentecostalism, holmes offers a suggestion for those individuals who are troubled about orthodox teachings that deny spirituality to animals. she urges them to allow the holy spirit to be their teacher. attorney holmes says that she is not ashamed to be compared to animals, for most are of the highest character and are very good company. we have much to learn about and from animals. holmes was inspired to write her book by her late mother, irene hume holmes, who would often question members of the clergy of various faiths: did animals have spirits? and if they

xtensive research enabled her to answer at last her mother s oft-posed query, do dogs go to heaven? in the affirmative. janice gray kolb, author of compassion for all creatures, says that she had been taught since childhood that her beloved pets did not have souls. today, however, she states that she has a firm conviction that there will be animals in heaven. once i had this inner conviction from the holy spirit that animals and all god s creatures do inhabit heaven with us, then i could never believe otherwise, she writes. it was irrevocable! no matter what anyone else may argue, i cannot be shaken on this. as a student of the bible, kolb states that god created humans out of the ground, and he created animals out of the ground. the new american catholic bible uses for man clay of the gro

man clay of the ground (genesis 2:7) and the living bible says dust of the ground. in regard to the animals, the new american catholic bible states that they were formed out of the ground and the living bible states formed from the soil. kolb argues that since humans and animals came from the same substance, many bible scholars, including herself, believe that animals must therefore have a soul. the holy breath that god breathed into man was the same breath that he breathed into the animals, birds, and other creatures. it is kolb s further contention that god s act of blessing the animals is further proof that all creatures have a soul. blessed, she points out, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and there

christmas season of 1642. the actual battle was waged near the village of keinton, england, on october 23 between the royalist army of king charles and the parliamentary army under the earl of essex. it was on christmas eve that several countryfolk were awakened by the noises of violent battle. fearing that it could only be another clash between soldiers that had come to desecrate the sanctity of the holy evening and the peace of their countryside, the villagers fled from their homes to confront two armies of phantoms. one side bore the king s colors; the other, parliament s banners. until three o clock in the morning, the phantom soldiers restaged the terrible fighting of two months before. the actual battle had resulted in defeat for king charles, and the monarch grew greatly disturbed w

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iduals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them.sites where they might gather to participate in religious rituals or where they might

ous societies that choose to keep their methods hidden from the larger society. throughout the centuries, such secret societies have taunted outsiders with their forbidden knowledge and, on occasion, frightened or even assassinated those whose persistence in seeking access to their mysteries were unwelcome. 1 chapter exploration the assassins the decided ones of jupiter the freemasons the garduna the holy vehm the illuminati the knights templar the leopard men the mau-mau the rosicrucians the thuggee the tongs introduction in this chapter a number of secret societies will be examined that have fueled the imaginations, fear, and envy of those on the outside of the mysterious organizations for hundreds of years. one of the favorites of paranoid conspiracy theorists, the freemasons, while onc

edly operating in the shadows, silently infiltrating political organizations, secretly manipulating every level of government and every facet of society. almost without exception, each of the secret societies presented in this chapter began with serious religious aspirations, which slowly disintegrated into political ambitions, and eventually deteriorated into criminal activities. the garduna and the holy vehm had their birth in mystical visions and a passion to defend christianity from those who would seek to destroy it. regardless of its founders f noble intentions, both groups were used to further political ambitions and soon become nothing more than outlaw gangs. the chinese tongs and triads began as protective associations for merchants and laborers who were being exploited by the rul

f magical words, and performance of supernatural rituals. those same individuals will seek desperately to become members of groups that they believe have such mystical powers or they will become obsessed in their efforts to destroy them. the knights templar gained status as an order of knighthood because of the selfless actions of a handful of knights who vowed to protect pilgrims on their way to the holy land. in the beginning, these pious and valiant knights were so poor that they had to share the same horse and take turns riding it. centuries later, when the knights templar had become the wealthiest and most powerful order in all of europe, it was decided by church and state that the once godly christian soldiers had acquired their earthly treasure and power by worshipping satan and com

en the knights templar had become the wealthiest and most powerful order in all of europe, it was decided by church and state that the once godly christian soldiers had acquired their earthly treasure and power by worshipping satan and committing the most foul acts of desecration and blasphemy. the order of knights that had once served as the bulwark of christianity during the crusades to protect the holy land was ordered disbanded by papal decree, and its members tortured and burned at the stake. history has not yet determined the degree of their true guilt as heretics, but it is unlikely the knights templar deserved such an ignoble end. while there was never any clear evidence to prove that the knights templar committed the acts of human sacrifice of which they were accused, the members

THE GOD OF THE WITCHES

as followed and whose actions were imitated by the rest of the dancers. theprocession of the fairies was always on horseback, but the bacchae of ancient times and the medieval witchesdanced the processional dance on foot. the round dance, whether of witches or fairies, was also on foot. thedancing ground was regarded as sacred, and often the dancers assembled in the village and danced their wayto the holy spot. a survival of such a processional dance is seen in the folk-dance known as "green garters",which carried the procession from the place of assembling to the maypole, and was throughout england thecustomary introduction to the maypole rites (pl. xiv).a fact which stamps the processional dance as a religious rite is that it was often danced in the churchyard.to quote only a few out of

alternately, it was liable to break up into couples who continued dancing together after the processionwas ended. reginald scot[67] says a dance of this kind was called la volta, an interesting piece ofinformation for la volta is said to be the origin of the modern waltz.the processional dance could be in itself a complete act of worship, but it was most frequently used to bringthe worshippers to the holy place where the round dance or "ring" was to be performed.the ring dance was specially connected with the fairies, who were reported to move in a ring holding hands.it is the earliest known dance, for there is a representation of one at cogul in north-eastern spain (catalonia),which dates to the late palaeolithic or capsian period (plate ix. the dancers are all women, and theirpeaked hood

a concert in the world that can equal it."the feast. the feast was an important part of the religious ceremonies, and in this the cult of the horned godwas like other pagan ceremonies of which records remain. the mithraic supper and the christianlove-feasts were of the same class.throughout all the ceremonies of this early religion there is an air of joyous gaiety and cheerful happinesswhich even the holy horror of the christian recorders cannot completely disguise. when the witches' ownwords are given without distortion their feelings towards their religious rites and their god are diametricallyopposed to the sentiments of the christians. the joyousness of the cult is particularly marked in thedescriptions of the feasts, perhaps because to the recorders there was nothing specially wicked

per as described in the gospels, except that itincluded the distribution of bread and wine; therefore cotton mather is wrong when he says that they"imitated the supper of our lord. the most detailed accounts of the ceremony come from more than oneplace in france.[8] everything was black; the bread was black, being made of rye; the drink was black andpungent, being probably some kind of drink like the holy heather-beer of the picts; the lights were black, forthey were torches dipped in resin or pitch which gives a blue flame. the chief was disguised as a blackgoat[9] and displayed the sacred bread on his horns; he took the sacred wine and sprinkled it on the kneelingpeople, while they cried out in chorus "his blood be on us and on our children. throughout the ceremonythe people knelt bowing

it was the sacrifice of the horned godhimself.in the primitive forms of the sacrifice elsewhere than in europe the worshippers ate the dead body of the god,or at least some part of it. ceremonial cannibalism is found in many parts of the world, and in all cases it isdue to the desire to obtain the qualities of the dead person, his courage, his wisdom, and so on. when a divinevictim was eaten and the holy flesh thus received into the system, the worshipper became one with the deity.in ancient egypt, as in other places, it was more common to eat the animal substitute or a figure of the godmade in dough or other edible substance. the sacrifice of the god in the person of the king or his substitutewas known from very early times, and has continued in some countries until the present century

THE GOLDEN ESSENCE

municates. awareness, after all, is needed to reap the full benefit of the mysteries; as we will soon see, it is awareness that is the center and the very point of the entire system, both the human system of craft, and the entire divine world and universe itself. the housle rite is the very sum of all craft mysteries, and all western pagan mystery religions besides, including primal christianity. the holy meal, or the sacrament of bread and wine was absorbed into the primal christian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink; the flaw in christianity is that the christians do not understand the depth of symbolism behind and within the sacred meal. their lack of awareness, as we shall see, prev

e, on a very real level, in this housle, which itself is the occurrence of a real and ongoing miracle. some people worry about the dangers of this minor spiritualist/necromantic practise, and to this, i say there is none; this housle is done in the name of the son of light, which protectively seals the rite and ensures that the dead who are called to or by the rite (or its participants) emerge as the holy ones, purified in his light already. a cup of red wine and a plate or bowl of wheat or rye bread is needed for the housle. the housle participants and altar-space is prepared with the housle leader invoking the waking dream, or a working trance state, and then kindling a flame at the area, hallowing it with these words: come forth, creature of fire, your light only a shadow of the glory o

ue life. after these moments of silence have passed, following the horn or the bell, or the meditation, the rite leader holds his or her hands over the cup, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words, as they were spoken. he said: behold, i make all things new. the rite leader offers a sip of the wine to each member of the gathering, with the words behold: i make all things new, to which the person responds, from earth, come fire, and then takes a sip. the rite leader drinks last, saying: from earth, com

THE HOLY ROSARY OF THE BRETHREN

ground, in natural bodies of water, at the roots of trees, etc. as they are being left, the leader says: as some is taken, so is this given, by the sons and daughters of dame wisdom: for what is taken is truly given and what is given is truly taken the first and last are wed as the serpent s tail and head. renewal is always. here is shown a mystery. a bell is rung as above to conclude the rit 2-1 the holy rosary of the brethren of the 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c

d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 the holy rosary of the brethren of the r.r. et a.c. the new adept may immediately feel on seeing the title of this paper, that it somehow draws a connection to a religious practice followed by many in the world. while many of our exercises have their roots in western religion, this particular rosary should not be confused with common religious practices by the uninitiated. for those brethren who h

ce unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must at

THE KEY TO THE MYSTERIES

of obedience- rendered so noble and so great by the spirit of charity, that to serve in this manner is to reign; they formulated the faith of all and the hope of all, and they put this creed in the keeping of the charity of all. woe to the egoist who appropriates to himself a single word of this inheritance of the word; he is a deicide, who wishes to dismember the body of the lord. this creed is the holy ark of charity; whoso touches it is stricken by eternal death, for charity withdraws itself from him. it is the sacred inheritance of our children, it is the price of the blood of our fathers! it is by charity that the martyrs took consolation in the prisons of the caesars, and won over to their belief even their warders and their executioners. it is in the name of charity that st. martin

nny of the pharaohs, moses inaugurated the reign of the father. in breaking the insupportable yoke of mosaic pharisaism, jesus welcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet

e father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn of the first day, before even the awakening of intelligence, and god called him the morning star. o lucifer! voluntarily and disdainfully thou didst detach thyself from the heaven where the sun drowned thee in his splendour, to plow with thine own rays the unwo

fishness. duty is sacrifice; right is theft and rapine. duty is love, and right is hate. duty is infinite life; right is eternal death. if one must fight to conquer right, it is only to acquire the power of duty: what use have we for freedom, unless to love and to devote ourselves to god? if one must break the law, it is when law imprisons love in fear "he that saveth his life shall lose it" says the holy book "and he who consents to lose it will save it" duty is love; perish every obstacle to love! silence, ye oracles of hate! destruction to the false gods of selfishness and fear! shame to the slaves, the misers of love! god loves prodigal children! v the quinary the quinary is the number of religion, for it is the number of god united to that of woman<
love, saying "i will serve god" deceives himself. for, said st. john the apostle, if he loveth not his neighbour whom he hath see, how shall he love god whom he hath not seen? one must render to god that which is god's, but one must not refuse even to caesar that which is caesar's. 29 god is he who gives life; caesar can only give death. one must love god, and not fear caesar; as it is written in the holy book "he that taketh the sword shall perish by the sword" you wish to be good? then be just. you wish to be just? then be free. the vices which make man like the brute are the first enemies of his liberty. consider the drunkard, and tell me if this unclean brute can be called free! the miser curses the life of his father, and, like the crow, hungers for corpses. the goal of the ambitious

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the

rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system of strength and will by

THE MAGICIAN S KABBALAH

unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow fort

kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last

gger, and states that the weapons symbolise the following essential qualities in the magicians world: scourge dagger chain sulpher mercury salt energy fluidity fixity rajas sattvas tamas pain death bondage the scourge keeps the aspiration keen, the dagger shows that the magician is determined to make any sacrifice required, and the chain restricts his wandering. the three "binding items" surround the holy oil, representing consecration, grace and aspiration. this could be taken to symbolise in the concentric circles model of kabbalah that geburah is the outer circle of chesed, which has its roots in binah, to which the oil can be associated. wippler mentions that one can meditate on geburah and chesed as analysis and synthesis, in order to reach an accurate self-evaluation. this resumes th

sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further, the rose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by b

pus, or lesser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its turn demands temporary rulership. the edomite kings were seen by loria as sons of the mother, the pillar on the left hand, perfect severity, but had no foundation in the holy ancient one. they are the "empty lights" dispelled by the source of lights which is concealed within the mother. halevi states that the first origin of the concept of the klippoth lies in the kabbalistic model of the universe itself being composed of a series of shells. the first kernel is the light of ain soph, with the first shell being kether, enclosing ain soph. then kether becomes th

THE MARTINIST OPERATIVE GENERAL RITUAL

awing)4. louis-claude de saint--martin expresses very precisely his thoughts on this name in one of his letters5. when the christ came, he made the pronunciation of this word still more central and interior, since the great name expressed by those four letters was the quaternary explosion, or the crucial sign of all life; whereas jesus christ, by exalting the hebrew shin, or the letter 's, united the holy ternary itself to the great quaternary name of which three is the principle. now, if, in the ancient ordinations, the quaternion had to have its own source in us, with much greater reason should the name of christ take from himself alone its whole efficacy and light. no doubt, a great virtue is attached to this true pronunciation whether central or oral, of that great name, and that of je

e eternal action, by ieshouah, our lord, amen. operator lights the charcoal in the censer, or in the cassolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern

descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so that my soul may profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost, who livest and reignest forever with the father and the son. by ieshouah, our lord, amen. next, operator throws some incense on the charcoal in the censer, takes the censer (or an earthenware cassolette) into his hand, and makes the first turn around the altar saying: o eternal, may this incense which i offer thee within these circumferences become a true image of the purity of my

reed from the chains of matter and who are enjoying the fruits of your virtues and whose names i have the good fortune to bear, i conjure you by the same name which you have been invoking yourselves with such fervour, confidence and success. i conjure you to contribute towards my eternal salvation, by your holy intercession, by your protection nigh the father of mercy, nigh the son redeemer, nigh the holy ghost preserver. secure for me and for my brothers the grace of the divinity, its favours and clemency with which you have been rewarded for the combats you fought when still in this sojourn- in which i still remain. do so that through your salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian, thou pure spirit commissioned by

heck by thy power and justice, be kept off and chased away forever from the places inhabited by thy creatures and far away from thy creatures themselves. by ieshouah, our lord, amen. operator meditates awhile and resumes his prayer, that the works of man be spared from the winds, tornadoes and hurricanes: o almighty and eternal god, thou who deigned to sanctify the breath of the elementary air on the holy day of pentecost when thou made thy holy ghost descend upon the assembled apostles and "a rushing mighty wind" come, we beseech thy immense goodness and thy inexhaustible mercy to spare, o lord of mercy, by the power of thy angels and the merits of thy saints, the places where thy creatures live or take shelter, and to spare thy creatures themselves from the ravages of tempests, whirlwind

THE MIDDLE PILLAR

g further, it is a very interesting piece of speculation to consider the trinities of various religions. most of them resolve themselves when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one a

es. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the six-rayed star" or "and behind me shines the hexagram of light" this same paper states that a thirteenth line could be added if the magician so desired "and above my

writing, the words elohim (god or gods) or adonai (lord) were always spoken as a substitute word for yhvh. thus some magicians contend that the compound word yhvh elohim is a mistake, and that what was intended was that the spoken word "elohm" be substituted for the written word "yhvh in binah and in daath (the second word in the compound name yhvh elohim was considered by jews as a reminder that the holy name yhvh is never spoken but rather vocalized as "elohirn) while this the middle pillar exercise 83 argument may be true for devout jews, it is not valid for practicing magicians in the tradition of the golden dawn. there are several examples of hebrew mystics vocalizing the various permutations of the tetragrammaton for specific ritual work with the sephroth. this points to the differen

d's eye upon the student. some seconds after the projection and audible vibration of the name the student should bring his left foot sharply back, and after dropping both hands to the side, raise the forefinger of the left hand to h s lips. this is called the protecting sign, or sign of silence. it is the traditional gesture of the egyptian god harpocrates-one of the symbols employed to represent the holy child that grew from the union of the two opposites. it thus represents the growth, silent and unseen, of the golden flower. whilst employing the sign of silence, the student should contrive to imagine that the name which has been projected by the first sign to the outer limits of space, surges back upon him, penetrating him through and through. his whole being should be flooded with a di

monial magicians often call the "divine self" 28. rather than identdying yourself with a weakness, limitation, or obsession("i am depressed, disidentify yourself from the source of the problem("a surge of depression is trying to envelop me. 29. assagioli thought that this point was an outward projection, but magicians consider it an inward reality, located in the sephwah of tiphareth, the seat of the holy guardian angel. 30. in magic, this can be compared to the work of the 27th path of peh (known as "the tower) in which the old outmoded personality is dismantled, and a new personality is rebuilt. 31. transconscious is a term developed by psychologist/magician william stoltz to describe the psyche's creative and intuitive imagination. 32. although hermes is male, he is sometimes seen as an

THE MOTHMAN PROPHECIES

how. i told both men that i smelled a large rat. a blatant bid for publicity. the noble princess was the least of my worries. i was like a general advising a dozen deeply troubled contactees and trying to guide them through the games they were caught up in. one woman in brooklyn was searching for a mysterious crucifix that seemed to have special meaning to the entities. it was like the search for the holy grail. a man on long island was frantically making preparations for the big evacuation. he even traveled to a secret underground flying saucer base, in a black cadillac with a dashboard festooned with flashing colored lights, where he participated in a "dry run" other normal human beings were present, he said, and manned various kinds of equipment to communicate with the rescue spaceships

THE NECRONOMICON SIMON VERSION

awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himse

sisie amarda ya dingir ud kalama siniku dingir ninab guyu nexrraniku ga ya shu shagmuku tu! and they bread burned in the bronze brazier of calling: and the salt scattered about the room, sixty times. and a circle shall be drawn on the ground, in the midst whereof you shall stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only b

THE PATH OF KABBALAH

t within the impure system, acquires the aim to bestow and with it begins to correct his will to receive until he comes to his bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above depending on the correction of his desires and fills him. this means that the soul the light of correction clothes the body, i.e. the will to receive. the soul light passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bestowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his willingness to marry her is how he gives her, because she respects him. that kind of reception is tantamount to pure bestowal. if man works tha

hat man begins to feel as a result of his egoism and his repeating attempts to correct it from the starting point, to the world of ein sof, from reception to bestowal. if a person in our world does not get this altruistic point, this spiritual attribute from above, he cannot perform any spiritual acts. it is written that at the moment of one s spiritual birth, he immediately gets the posterior of the holy soul, meaning the last (and lowest) degree of the soul, referred to as a point because of the restriction. it is placed in our hearts, in the midst of our selfishness. without that point people remain in the animate degree. their desires do not reach beyond the level of this world. such people can be attracted to pseudo spiritual ideas and philosophies, predict the future and be extremely

reature. this creature then gradually begins to materialize until it comes to our world, where it is shattered into a multitude of little fragments. each fragment is called a soul. as the souls ascend, they gradually change their attributes, using a special system that constantly moves the souls from one place to another, so that they will help one another correct. the torah and kabbalah, and all the holy scriptures, were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the amount of people permitted to write. there are only three kabbalists who attained the very last degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the

shimo) from the withdrawing lights are called otiot. once the five lights nefesh ruach neshama haya yechida- have withdrawn from the five sefirot keter hochma bina za malchut, there remain five reshimot, or otiot: tip of the yod ,yod ,he ,vav ,he.(later on we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when a kabbalist reads a book, he can perform the actions according to the instructions he gets from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell

an that for the worlds of bya. but they are not fixed in this place, they do have a possibility to go up and back down. besides the descent of bya to their permanent place, as a result of the breaking of adam harishon, the impure worlds of bya were created as well. they consist of the weaknesses and stand opposite bya. because of that, bya is clean from any will to receive and are therefore named the holy bya. their opposite worlds are therefore named the impure bya. 162 of 273 the impure worlds are called: esh mitlakachat (fire catches fire) opposite the world of beria. anan gadol (great cloud- opposite the world of yetzira. ruach se ara (stormy wind- opposite the world of assiya. after the sin, partzuf adam harishon broke into 600,000 pieces. the pieces continued to break (the torah desc

THE ROSICRUCIAN MANIFESTOS

the chief and original of our fraternity, hath much and long time laboured, who by reason of his poverty (although descended of noble parents) in the fifth year of his age was placed in a cloyster, where he had learned indifferently the greek and latin tongues, who (upon his earnest desire and request) being yet in his growing years, was associated to a brother, p.a.l. who had determined to go to the holy land. 4 although this brother dyed in ciprus, and so never came to jerusalem, yet our brother c.r. did not return, but shipped himself over, and went to damasco, minding from thence to go to jerusalem; but by reason of the feebleness of his body he remained still there, and by his skill in physick he obtained much favour with the turks: in the mean time he became by chance acquainted with

ur shall be likewise given to the tongue, and by the same; what before times hath been seen, heard, and smelt, now finally shall be spoken and uttered forth, when the world shall awake out of her heavy and drowsy sleep, and with an open heart, barehead, and bare-foot, shall merrily and joyfully meet the new arising sun. these characters and letters, as god hath here and there incorporated them in the holy scriptures, the bible, so hath he imprinted them in all beasts. so that like as the mathematician and astronomer can long before see and know the eclipses which are to come, so we may verily foreknow and foresee the darkness of obscurations of the church, and how long they shall last. from the which characters or letters we have borrowed our magic writing, and have found out, and made, a

are not so eloquent in other languages, the which we know that they are altogether disagreeing to the language of our forefathers, adam and enoch, and were through the babylonical confusion wholly hidden. but we must also let you understand that there are yet some eagles feathers in our way, the which do hinder our purpose. wherefore we do admonish everyone for to read diligently and continually the holy bible, 25 for he that taketh all his pleasures therein, he shall know that he prepared for himself an excellent way to come to our fraternity. for as this is the whole sum and content of our rule, that every letter or character which is in the world ought to be learned and regarded well; so those are like unto us, and are very near allied unto us, who do make the holy bible a rule of thei

s, and are very near allied unto us, who do make the holy bible a rule of their life, and an aim and end of all their studies: yea to let it be a compendium and content of the whole world. and not only to have it continually in the mouth, but to know how to apply and direct the true understanding of it to all times and ages of the world. also, it is not our custom to prostitute and make so common the holy scriptures; for there are innumerable expounders of the same; some alleging and wresting it to serve for their opinion, some to scandal it, and most wickedly do like it to a nose of wax, which alike should serve the divines, philosophers, physicians, and mathematicians, against all the which we do openly witness and acknowledge, that from the beginning of the world there hath not been giv

wresting it to serve for their opinion, some to scandal it, and most wickedly do like it to a nose of wax, which alike should serve the divines, philosophers, physicians, and mathematicians, against all the which we do openly witness and acknowledge, that from the beginning of the world there hath not been given unto men a more worthy, a more excellent, and more admirable and wholesome book than the holy bible. blessed is he that hath the same, yet more blessed is he who reads it diligently, but most blessed of all is he that truly understandeth the same, for he is most like to god, and doth truly understandeth the same, for his most like to god, and doth come most near to him. but whatsoever hath been said in the fama concerning the deceivers against the transmutation of metals, and the

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

t star cor leonis, which heralds and directs our reverent pilgrimage. the star has arisen; let us like men drop the silly pretence of an ostrich-like self-delusion that the cindery asteroid still lights our way; let us rather apply our mental spectroscope to the analysis of its rays. there shall we perchance discover the blending of all opposites in one harmonious light; thence shall we travel to the holy and humble house of the heart, wherein our god is born, whose name is ineffable, a crown of glory, exalted forever above the balance of righteousness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for unt

aphanous and fair, and the world wakes to a chant: dionysus i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollows and height in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye

daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dith

o press your beating bosom like a living flower; to die in your embraces, in the shower that dews like death your swooning loveliness. to know you love me; that your body leaps with the quick passion of your soul; to know your fragrant kisses sting my spirit so; to be one soul where satan smiles and sleeps. ah! in the very triumph-hour of hell satan himself remembers whence he fell *the temple of the holy ghost, vol. i, p. 181. again, such lines as these from the gtriumph of man h: and all the earth is blasted; the green sward burns where it touches, and the barren sod rejects the poison of the blood of god. to tread base thoughts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strongly of such pie

27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fruitlessness assails the night with hollow repercussion, like dim tombs wherein some vampire glooms *the temple of the holy ghost, vol. i, p. 185. this last line is one of the most expressive ever written by crowley, and in the last word gglooms h is concentrated more than terror or fear, a brooding unnameable horror, comparable to the word gcrowd h that blake makes use of in his gmad song h: like a fiend in a cloud. with howling woe after night i do crowd and with night will go. both poets have chosen here no

THE WITCH CULT OF ZOS VEL THANATOS

ind which is able to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental

the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the

ian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is formed from the chaos current, wh

brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as well as compassion towards others and utter hunger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great

THE BOOK OF GATES

ty of this great god, having been towed along, afterwards taketh up his position in the secret circle of amentet, and he performeth the affairs of the gods of the tuat who are therein by means of his voice, but he seeth them not. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall se

d he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) of seker (or, the hawk) himself. whosoever shall make thes

the gods who dwell therein. this god maketh to himself other forms for this hidden place in order to drive out of his path the serpent fiend apep by means of the words of power of isis, and the words of power of semsu. ruti-asar is the name of the gate of this city through which this god passeth. tephet-sheta is the name of this city. p. 26 this great god maketh his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy

eq-neha-hra is the name of the hour of the night which guideth this great god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this great god hath taken up his position in the secret circles of those who are in their sand, he sendeth forth words to them from out of his boat, and the gods tow along him that is in the holy embrace) of the serpent mehen. aha-an-urt-f is the name of the gate of this city. tebat-neteru-set is the name of this city. as for the secret circle of amentet, this great god maketh his way over it in his boat, by means of the towing of the gods who are in the tuat. whosoever shall make [a copy of] these things according to the similitude which is in writing on the north [wall] of the h

d! praised be the gods of ra who hath rested [therein' this boat of its tuat rejoiceth, and there are cries from them after ra hath passed them as he journeyeth on his way. their offerings are the plants of the year, click to view the tuat-gods address the utau. and their offerings are given to them when they hear the words of those who draw along, this great god. the gods of the tuat) who [draw] the holy boat in the earth say unto the utau, whose arms are hidden-'o ye utau of the earth, whose duty it is to stand) near his habitation, whose heads are uncovered, and whose arms are hidden, may there be air to your nostrils, o utau, and may your funeral swathings be burst open, and may you have the mastery over p. 108 your meats, and may you have peace (or, crest) in that which i have created

THE SECRET RITUALS OF THE OTO

20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. the private tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the altar, never to reveal them. t

g a perfect portion of proper caution that he may be duly tested truly by right divine of grip and sign file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (6 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are certain obligations designed to make you more efficient in your way as in ours. are you willing to take these? c: i am. s: i most solemnly promise and swear/ that i will not submit myself/ to hypnotism/ mesmerism/ or any similar practice/ whereby my full consciousness/ and free will/ might be impaired/ i

c3.html (6 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. and not another and be lustrated and consecrated by high permission a true magician using a perfect portion of proper caution that he be duly tested truly by right divine of grip and sign and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are certain obligations designed to make you more efficient in your way as in ours. are you willing to take these? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (7 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i am. s: say after me: i solemnly

sing a perfect portion of proper caution that he be duly tested truly by right divine of grip and sign. and of each word that ye have heard file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (7 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are further oaths peculiar to this degree. you have already, without knowing it, involved yourself in the necessity of taking them. for who understandeth the full end of all his acts? say after me: i further solemnly pledge myself/ to obey the grand master baphomet/ to recognize his authority/ and his alone/

21 pm] sroto_notes 32. also known by the titles of master magician and devotion. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note32.html [12/28/2001 2:03:23 pm] the secret rituals of the o.t.o. part two the rituals themselves* lodge of perfection and fourth degree35 (holy royal arch of enoch) prefatory note the symbolism of this degree is based on that of the holy royal arch degree of orthodox freemasonry. this is itself based on the old testament (haggai ii v. 1-9. the officers who operate the ritual (h, j. and z) are, then, haggai, joshua and zerrubbabel. the altar of this rite is a modified form of that of the holy royal arch, and without some description of it both the opening of the lodge of perfection and its mystical lecture are incomprehens

THE HOLY BIBLE KING JAMES VERSION

gs/michael/my..20secret%20rituals%20of%20the%20o.t.o/note10.html [12/28/2001 2:09:30 pm] sroto_notes 11. for both a brief outline of tantrism and some details of kellner s possible indebtedness to the american occultist p. b. randolph see my sexuality, magic and perversion (london, spearman; new jersey, citadel press, 1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and go

wroth with them. 16:21 and they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. 16:22 and it came to pass [that] on the sixth day they gathered twice as much bread, two omers for one [man] and all the rulers of the congregation came and told moses. 16:23 and he said unto them, this [is that] which the lord hath said, to morrow [is] the rest of the holy sabbath unto the lord: bake [that] which ye will bake [to day] and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. 16:24 and they laid it up till the morning, as moses bade: and it did not stink, neither was there any worm therein. 16:25 and moses said, eat that to day; for to day [is] a sabbath unto the lord: to day ye shall not find

t, and fine twined linen of cunning work: with cherubims shall it be made: 26:32 and thou shalt hang it upon four pillars of shittim [wood] overlaid with gold: their hooks [shall be of] gold, upon the four sockets of silver. 26:33 and thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy [place] and the most holy. 26:34 and thou shalt put the mercy seat upon the ark of the testimony in the most holy [place] 26:35 and thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. 26:36 and thou shalt make an hanging for the door of the tent [of] blue, and

reof, above the curious girdle of the ephod. 28:28 and they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that [it] may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 28:29 and aaron shall bear the names of the children of israel in the breastplate of judgment upon his heart, when he goeth in unto the holy [place] for a memorial before the lord continually. 28:30 and thou shalt put in the breastplate of judgment the urim and the thummim; and they shall be upon aaron s heart, when he goeth in before the lord: and aaron shall bear the judgment of the children of israel upon his heart before the lord continually. 28:31 and thou shalt make the robe of the ephod all [of] blue. 28:32 and there sh

rent. 28:33 and [beneath] upon the hem of it thou shalt make pomegranates [of] blue, and [of] purple, and [of] scarlet, round about the hem thereof; and bells of gold between them round about: 28:34 a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 28:35 and it shall be upon aaron to minister: and his sound shall be heard when he goeth in unto the holy [place] before the lord, and when he cometh out, that he die not. 28:36 and thou shalt make a plate [of] pure gold, and grave upon it [like] the engravings of a signet, holiness to the lord. 28:37 and thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 28:38 and it shall be upon aaron s forehead, that aaron may bear the iniquity of

TRUE HISTORY OF WITCHCRAFT

or the great work today? if the charter crowley issued gardner is, indeed, the authority upon which wicca has been built for half a century, then it is perhaps no coincidence that i acquired that charter in the same year i was consecrated a bishop of the gnostic catholic church. further, it was literally days after my long search for the original of gardner's book of shadows ended in success that the holy synod of t michael bertiaux's gnostic church unanimously elected me a missionary bishop, on august 29, 1986. sometimes, i muse, the inner order revoked wicca's charter in 1986,placing it in my hands. since i hold it in trust for the oto, perhaps wicca has, in symbolic form, returned home at last. it remains for the wiccans to, literally (since the charter hangs in my temple space, to read

TURNER ROBERT ARBETEL OF MAGICK

ans of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy scriptures, afford us sundry examples. but magus is a persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as plato affirmeth, the art of magick is the art of worshipping god: and the persians call their gods, hence apollonius saith, that magus is either [illegible greek]2 or [illegible greek]3, that is, that magus is a name sometime of h

tary things. it is convenient therefore to know and discern all differences of the wisdom of the creator and the creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what maner that may be done. for truely every creature is ordained for some profitable end to humane nature, and for the service thereof; as the holy scriptures, reason, and experience, do testifie. 9 aphorism 10. god the father almighty, creator of heaven and earth, and of all things visible and invisible, in the holy scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: then he allureth u

what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with threatning of punishments) from those things which are not profitable for us. turn over therefore with thy hand, both night and day, those holy writings, that thou mayest be happie in things present, and blessed in all eternity. do this, and thou shalt live, which the holy books have taught thee. aphorism 11. a number of four is pythagorical, and the first quadrate; therefore here let us place the foundation of all wisdom, after the wisdom of god revealed in the holy scriptures, and to the considerations proposed in nature. appoint therefore to him who solely dependeth upon god, the wisdom of every creature to serve and obey him, nolens volens, willing or u

hings, be watchful in this, that your names be written in heaven: this is more light, that the spirits be obedient unto you, as christ admonisheth. aphorism 12. in the acts of the apostles, the spirit saith unto peter after the vision, go down, and doubt not but i have sent them, when he was sent for from cornelius the centurion. after this maner, in vocal words, are all disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the monuments of the gyptians. and these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of st. paul, and hermes trismegistus. there is no other maner of restoring these arts. then by the doctrine of the holy spir

ames taken from their offices and powers, according to the gift which god hath severally distributed to every one of them. one hath the power of the sword; another, of the pestilence; and another, of inflicting famine upon the people, as it is ordained by god. some are destroyers of cities, as those two were, who were sent to overthrow sodom and gomorrha, and the places adjacent, examples whereof the holy scripture witnesseth. some are the watch-men over kingdoms; others the keepers of private persons; and from thence, anyone may easily form their names in his own language: so that he which will, may ask a physical angel, mathematical, or philosophical, or an angel of civil wisdom, or of supernatural or natural wisdom, or for any thing whatsoever; and let him ask seriously, with a great de

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

io: blessed st. cosmo, let it be like this; another, st. cosimo, a te mi raccommendo: st. cosmo, i recommend myself to you; and a third, st. cosimo, ti ringrazio: st. cosmo, i thank you. the vow is never presented without being accompanied by a piece of money, and is always kissed by the devotee at the moment of presentation. at the great altar in the church, another of its canons attends to give the holy unction, with the oil of st. cosmo;1 which is prepared by the same receipt as that of the roman ritual, with the addition only of the prayer of the holy martyrs, st. cosmus and damianus. those who have an infirmity in any of their members, present themselves at the great altar, and uncover the member affected (not even excepting that which is most frequently represented by the ex-voti; an

production; and in the other, a golden ring or disc, which, i shall soon show, was the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut

deities introduced by a more complicated and corrupt worship, and probably unknown to the founders of the original edifice.4 the portico, which runs parallel with these buildings5 inclosed the temenos, or area of sacred ground, which in the pyr thia of the persians was circular, but is here quadrangular, as in the celtic temple in zeeland, and the indian pagoda before described. in the centre was the holy of holies, the seat of the god, consisting of a circle of columns raised upon a basement, without roof or walls, in the middle of which was probably the sacred fire, or some other symbol of the deity.6 the square area in which it stood, was sunk below the natural level of the ground,7 and, like that of the little indian pagoda, appears to have 1 hymn. 46. 2 diodor. sic. lib. 1. macrob. sa

e country where worshipped. she was borne by lions, and he by bulls, to show that nature, the passive productive power of matter, was sustained by anterior destruction, whilst the therial spirit, or active productive power, was sustained by his own strength only, of which the bulls were symbols.1 between both was a third figure, with a dove on his head, which some thought to be bacchus.2 this was the holy spirit, the firstbegotten love, or plastic nature (of which the dove was the image when it really deigned to descend upon man,3) proceeding from, and consubstantial with both; for all three were but personifications of one. the dove, or some fowl like it, appears on the medals of gortyna in crete, acting the same part with dictynna, the cretan diana, as the swan is usually represented act

on the present medal, is like the apollo, the destroying power of the diurnal sun. on the other side of the medal3 is a figure, somewhat like the jupiter on the medals of alexander and antiochus, sitting with a beaded sceptre in his right hand, which he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, probably a dove, the symbol of the holy spirit, descending from the sun, but, as this part of the medal is less perfect than the rest, the species cannot be clearly discovered. in his left hand be holds a short staff, from the upper side of which springs an ear of corn, and from the lower a bunch of grapes, which being the two most esteemed productions of the earth, were the natural emblems of general fertilization. this figure

TYSON DONALD NEW MILLENNIUM MAGIC

d the possibility of choice. god might look at the pyramid from the out- side or the inside, which are very different points of view, and must choose one or the other alternative. a necessary evolution of the basic concept of choice was the varieties of possi- bility inherent in any decision. every question can yield three possible answers: yes; no; and yesino. this triplicity is expressed in all the holy trinities of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american

hidden wisdom that the members of the circle possess and resolutely sets out to attain the benefit of that wisdom and power for his or her personal use. tennyson's poem sir galahad suggests the spirit of the quest "0 just and faithful knight of god! ride on! the prize is near" so pass i hostel, hall, and grange; by bridge and ford, by park and pale, all-arm'd i ride, whate'er betide, until i find the holy in the calling the candidate has no wish to enter the circle-often just the oppo- site-but the secret currents of his or her life conspire to lead the candidate contin- dy to the gates of the temple. no matter how hard he or she strives against them, there is no rest or happiness until the candidate accepts his or her destiny and sub- mits to the initiation. the mystical poem by robert br

ing his or her individual human will to the all, the magus harmonizes him or herself with cosmic law. in this way the magus becomes an active instrument of evolution and derives a reflected authority from this service. all evil fears the light. this truth is so ancient and so universal that modern men and women in the west have forgotten it. by its very nature the presence of the light of spirit, the holy shekhinah, instantly destroys darkness. the names of the principle emanations of the unmanifest, which are names of god, have power over hurtful spirits when spoken with sincerity. the tetragrammaton (ihvh) is espe- cially useful when rightly understood. traditionally it was said that a true uttering of this name would give the speaker power over all the during the middle ages jewish magi

water) must be sent back to its rightful sphere before the magus dares abolish the circle. this is done through a general banishing formula composed by the magus for this purpose, usually relying on the authority of one or more names of god. it might be something like the following: all entities attracted to the outer edge of this magic circle, depart now, for you have no lawful business here. in the holy names of pentagrammaton, yeheshuah and yehovashah, i command you to go! yet go in peace, and fare you well. it is not good to leave the magic circle hanging in the air of the middle temple and simply step through it as though it did not exist. such disregard severely weakens its protective power. at the close of each ritual, the astral circle of white fire should be reabsorbed into the he

in some perceptible form and instruct the magus in all manner of signs and words of the art necessary to achieve his or her ends. in the book of the sacred magic of abramelin the mage, abraham the jew writes to his son, lamech: pray unto god and ask him for his assistance, and place all thy confidence in him alone. and although thou canst not have the understanding of the qabal- ah, nevertheless the holy guardian angels at the end of the six moons or months [of the abramelin working] will manifest unto thee that which is suffi- cient for the possession of this sacred magic.34 this truth should provide a constant hope for the student of the art in times of discouragement. all magic lies within the higher self of the magus. books, images, and names are only symbolic vessels that may or may

TYSON DONALD SOUL FLIGHT

thodoxy before a panel of theologians at poitiers. after a two-week interrogation in the spring of 1429, they found no fault with her. their conclusion reads, in part "the king. must not prevent her from going to orleans with his soldiers, but must have her conducted honorably, trusting in god. for to regard her with suspicion or abandon her, when there is no appearance of evil, would be to repel the holy spirit and render himself unworthy of the aid of god."57 the king gave his consent, and joan rallied the army that liberated orleans, turning the tide of the war against the english. captured outside the city gates of compikgne by the french forces of the duke of burgundy, who was in alliance with the english against charles vii, she was sold to the english by the burgundians, interrogate

esus caused the chains to fall off those languishing in hell and led them up to heaven, where they encountered two others who had ascended in the flesh. chapter four: religious bilocation 53 thus he went into paradise holding our forefather adam by the hand, and he handed him over and all the righteous to michael the archangel. and as they were entering the gate of paradise, two old men met them. the holy fathers asked them "who are you, who have not seen death nor gone down into hades, but dwell in paradise with your bodies and souls" one of them answered "i am enoch, who pleased god and was removed here by him. and this is elijah the tishbite. we shall live until the end of the there is no way to know if the author of the gospel of nicodemus related an astral vision of christ in hell, or

y the hair, the author of the new testament book of matthew told of jesus walking across the sea. the apostle peter wanted to imitate him and, encouraged by jesus, stepped from his boat onto the surface of the water, but became afraid and began to sink. jesus reached down his hand and drew him up, while still standing on top of the water (matthew 1431. it is an eastern belief common in india that the holy men called fakirs can so reduce the weight of their bodies through prayers and devotions that they are blown about like dry leaves on the breeze, or are able to stand upon the surface of water without sinking. since this would seem to be physically impossible-for how can the mass of an object be lessened without otherwise changing the object?-it is more 63. brewer, dictionary of miracles

un saint clare, who was so ill one year that she was unable to go to church on the feast of the nativity, which was a source of great vexation to her. but jesu christ, her spouse, desiring not to leave her thus disconsolate, caused her to be miraculously carried to the church of s. francis and to be present at the whole of the office of matins and the midnight mass, and beyond all this to receive the holy communion and then be carried back to her bed. when the nuns came back to s. clare, after the office in s. darnian's was over, they said to her "0 our mother, sister clare, what sweet consolation have we had on this holy feast of the nativity! oh, would that it had pleased god that you had been with us there" and s. clare replied "praise and glory do i give unto our lord jesu christ, the

impossible for him to carry on his former work. this was in keeping with the teachings of blavatsky's theosophy, which held that souls after death continued to evolve and perfect themselves, rising through the seven astral planes until they escaped them entirely to the higher planes of spirit. for some time thereafter, farr and her followers met regularly on the astral level, but they substituted the holy grail in place of the egyptian adept. in 1902, a prominent member of the london temple, annie horniman (1860-1937, who believed herself in astral contact with one of the secret chiefs she called the purple adept, lobbied for the performance of a special banishing ritual to cleanse the order of what she perceived to be the corrupting taint of the egyptian adept. by this time, the sphere gr

TYSON DONALD THE MAGICAL WORKBOOK

h fire figure 33-1. invoking pentagram of earth 154 moving exercises stab the center of the pentagram with your right index finger and vibrate the letters of the divine name so that the sound resonates in your chest, throat, and nose, and expands outward to the limits of the universe "yud-heh-vav-heh" continue pointing to the center of the pentagram with your right index finger. the vibrations of the holy name cause a pillar of white light to extend downward from the star beyond the yellow pentagram in the east. contemplate this pillar of light. turn your body to the right to face south while continuing to point at the center of the eastern pentagram, so that your right forearm crosses in front of your chest. keep your left palm pressed to your heart-center. walk along the quarter arc of a

lue-white flame from right to left within the sphere of your heart-center. lesser invoking ritual of the pentagram 155 stab the center of the pentagram with your right index finger and vibrate the letters of the divine name so that the sound resonates within your body and expands to fill the universe. continue pointing to the center of the pentagram with your right index finger. the vibrations of the holy name cause a pillar of white light to extend downward from the star beyond the red pentagram in the south. contemplate this pillar of light. turn your body to the right while continuing to point south, so that your right forearm crosses in front of your chest. keep your left palm pressed over your heartcenter. walk along the quarter circumference of an imaginary circle to the west, projec

written in brilliant blue-white flame from right to left within the sphere of your heart-center. stab the center of the pentagram with your right index finger and vibrate the letters of the divine name so that the sound resonates within your body and expands to fill the universe. 156 moving exercises continue pointing to the center of the pentagram with your right index finger. the vibrations of the holy name cause a pillar of white light to extend downward from the star beyond the blue pentagram in the west. contemplate this pillar of light. turn your body to the right while continuing to point west, so that your right forearm crosses in front of your chest. keep your left palm pressed over your heartcenter. walk along the quarter-circumference of an imaginary circle to the north, projec

from right to left within the sphere of your heart-center. stab the center of the pentagram with your right index finger and vibrate the letters of the divine name so that the sound resonates within your body and expands to fill the universe "ah-geh-lah-ah" lesser invoking ritual of the pentagram 157 continue pointing to the center of the pentagram with your right index finger. the vibrations of the holy name cause a pillar of white light to extend downward from the star beyond the green pentagram in the north. contemplate this pillar of light. turn your body to the right while continuing to point north, so that your right forearm crosses in front of your chest. keep your left palm pressed to your heartcenter. walk along the quarter circumference of an imaginary circle to the east, projec

lize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath and hold it four beats while energizing your heart-center by increasing its rate of spin. watch with your subtle vision as the outward shining light of your heart-center expands your aura into a transparent sphere. stab with the incense stick at the center of the cross and vibrate the holy name yeheshuah. as you vibrate the name, contract your aura strongly. the vibrations rebound from the inner surface of your aura and focus back upon their source. the extreme compression of the name drive its power in an expanding spiral into your left hand, across your body, and out through the shaft of the incense stick. the stream ofvibrations strikes the astral cross and makes it glow

TYSON DONALD THE POWER OF THE WORD

bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelation to moses the name was not known among the hebrews "and i appeared unto abraham, unto isaac, and unto jacob, by the name of god almighty (shaddai; but by my name jehovah (ihvh) was i not known to them (exod. 6:3. this has led to speculation that the name originally belonged to the resident deity of the holy mountain who was worshipped by the tribes that dwelt in the region south of palestine. in receiving the name, moses also took on the authority of the god of the mountain and conveyed its power to his people. that is why he married a daughter of the priest of midian (exod. 3: l b t h e tribe of midian grazed their flocks in the land of the sacred mountain and worshipped its god with sacrif

hirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher seph

ch god revealed himself to the apostles through the name of five letters, yeheshuah. reuchlin held that with the birth of jesus, the name of four letters had been rendered powerless, its ability to cause miracles having passed into the name of jesus. this is why in the gospels the name of jesus has such force in casting out demons from the bodies of the possessed and in healing the sick. by using the holy tongue, hebrew, and the numerical methods of the kabbalah, reuchlin maintained that the truths of christian doctrine could be proved and, more than this, that all occult secrets could be laid bare. the importance of pentagrammaton was further enhanced by the venetian francesco giorgi (1456-1540, who, in his book de harmonia mundi (on the harmony of the world, published at venice in 1525

from the conclusions of pico della mirandola when he writes: as john in the revelations describeth that heavenly city, whose twelve gates are guarded with twelve angels, infusing on them what they receive from the divine name, twelve times revolved; and in the foundations of that city the names of the twelve apostles, and the lamb; for as in the law, in the stones of the ephod, and foundations of the holy city described by ezekiel, were written the names of the tribes of israel, and the name of four letters did predominate over them; so in the gospel, the names of the apostles are written in the stones of the foundation of the heavenly city, which stones stand for the tribes of israel in the church, over which the name of the lamb hath influence, that is, the name of jesus, in which is all

ame of four letters is no further necessary, the whole virtue thereof being translated into the name jesus, in which only miracles are done; neither is there any other (as peter saith) under heaven given unto men, by which they can be saved, but that. but let us not think, that by naming jesus prophanely, as the name of a certain man, we can do miracles by virtue of it: but we must invocate it in the holy spirit, with a pure mind and a fervent spirit, that we may obtain those things which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the prophet, i will hear him because he hath known my name. hence at this time no favour can be drawn from the heavens, unless the authority, favour and consent of the name jesu interve

VOX SABBATUM

iples of responsibility for the responsible 8 to the masses. modern times have different measures of practice; however the luciferian must never sacrifice the deep values of the beauty of life and the search for intelligence and self-excellence. keep in mind, violence has always been the christian way when they cannot intellectually force their will upon others. thus rituals such as the ritual of the holy guardian angel, azal ucel or the ritual of the adversary are designed black magickal or high sorcery dealing 6 in islamic and sufic satanology, azazel or shaitan is considered the divine imagination. 7 by supporting such, you confirm every individual has a life given right to do their will as long as it does not adjure or step over another s. christians ignore and put themselves above the

WAITE ASPECTS OF MASONIC SYMBOLISM

sed upon in terms of symbolical architecture. the candidate is instructed to work towards his own perfection under the light of masonry. there is no mystery, no concealment whatever, and it calls for no research in respect of its source. its analogies and replicas are everywhere, more especially in religious systems. it is a reflection of the pauline doctrine that man is or may become a temple of the holy spirit. but it should be observed in this connection that there is a rather important though confusing mixture of images in the address of the worshipful master to the candidate, after the latter has been invested and brought to the east. it is pointed out to him that he represents the cornerstone of a building- as it might be, the whole masonic edifice- but he is immediately counselled t

le. what is meant by this temple and what is the lost word? these things have a meaning, or our system is stultified. well, here are burning questions, and the only direction in which we can look for an answer is that which is their source. as to this, we must remember that the legend of the master degree is a legend of israel, under the aegis of the old covenant, and though it has no warrants in the holy writ which constitutes the old testament, it is not antecedently improbable that something to our purpose may be found elsewhere in the literature of jewry. the kabalah i do not of course mean that we shall meet with the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and

ich the temple symbolized above all things was, however, a house of doctrine, and as on the one hand the zohar shows us how a loss and substitution were perpetuated through centuries, owing to the idolatry of israel at the foot of mount horeb in the wilderness of sinai, and illustrated by the breaking of the tables of stone on which the law was inscribed; so does speculative masonry intimate that the holy house, which was planned and begun after one manner, was completed after another and a word of death was substituted for a word of life. the builder i shall not need to tell you that beneath such veils of allegory and amidst such illustrations of symbolism, the master-builder signifies a principle and not a person, historical or otherwise. he signifies indeed more than a single principle

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life. by his words of power thoth transferred the fluid of life of ra, and as soon as this came upon the child's body the poison of the scorpion flowed out of him, and he once more breathed and lived. when this was done thoth returned to the boat of ra, the gods who formed its cr

ts were most careful to make the temples of isis quite different from those of the national gods, and to decorate them with obelisks, sphinxes, shrines, altars, etc, which were either imported from temples in egypt, or were copied from egyptian originals. in the temples of isis services were held at daybreak and in the early afternoon daily, and everywhere these were attended by crowds of people. the holy water used in the libations and for sprinkling the people was nile water, specially imported from egypt, and to the votaries of the goddess it symbolized the seed of the god osiris, which germinated and brought forth fruit through the spells of the goddess isis. the festivals and processions of isis were everywhere most popular, and were enjoyed by learned and unlearned alike. in fact, th

knowledge of words [of power. her heart turned away in disgust from the millions of men, and she chose for herself the millions of the gods, but esteemed more highly the millions of the spirits. was it not possible to become even as was ra in heaven and upon earth, and to make [herself] mistress of the earth, and a [mighty] goddess--thus she meditated in her heart--by the knowledge of the name of the holy god? behold, ra entered [heaven] each day at the head of his mariners, establishing himself upon the double throne of the two horizons. now the divine one had become old, he dribbled at the mouth, and he let his emissions go forth from him upon the earth, and his spittle fell upon the ground. this isis kneaded in her hand,[fn#66] with [some] dust, and she fashioned it in the form of a sac

sions go forth from him upon the earth, and his spittle fell upon the ground. this isis kneaded in her hand,[fn#66] with [some] dust, and she fashioned it in the form of a sacred serpent, and made it to have the form of a dart, so that none might be able to escape alive from it, and she left it lying upon the road whereon the great god travelled, according to his desire, about the two lands. then the holy god rose up in the tabernacle of the gods in the great double house (life, strength, health) among those who were in his train, and [as] he journeyed on his way according to his daily wont, the holy serpent shot its fang into him, and the living fire was departing from the god's own body, and the reptile destroyed the dweller among the cedars. and the mighty god opened his mouth, and the

she putteth together destroy diseases, and her words make to live those whose throats are choked (i.e, the dead. and she said "what is this, o divine father? what is it? hath a serpent shot his venom into thee? hath a thing which thou hast fashioned lifted up its head against thee? verily it shall be overthrown by beneficent words of power, and i will make it to retreat in the sight of thy rays" the holy god opened his mouth [saying, i was going along the road and passing through the two lands of my country, for my heart wished to look upon what i had made, when i was bitten by a serpent which i did not see; behold, is it fire? behold, is it water? i am colder than water, i am hotter than fire, all my members sweat, i myself quake, mine eye is unsteady. i cannot look at the heavens, and w

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

tos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these

llonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curing of all diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. arcanum 18 the star of the the magicians. the ninth hour of apollonius. the astral virtures of the elements, of the seed of everykind

bala. estudiaremos los 22 "arcanos mayores" del tarot. este curso por lo tanto, constar de 22 lecciones. esperamos que teng is paciencia y que se is tenaces. estudiad y practicad y llegar is a la gran realizaci n. estudiaremos el arcano primero del tarot. entraremos en el sanctum regnum de la alta magia. 10 arcanum number 1 it is represented by the magician. over the head of the magician appears the holy eight, the sacred symbol of the infinite. if it is traced [or drawn] with the middle finger, index finger and the thumb over the cardiac plexus: this sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separates all of the elements ruled by the atomic ene

s sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separates all of the elements ruled by the atomic energy. practice: in accordance with the aforesaid description, the following exercise is suggested: withdraw from your mind all types of thoughts, imagine now the holy eight as it is represented in the following graphic: allow the figure to submerge itself within your consciousness and go to sleep. imagine your mind as a blank screen without thinking of anything1. thus after a while, you will awaken your consciousness in the astral body. now, if the formation of this sign is considered, then we can see the continuity of the same arm which closes a doubl

"gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there you will be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lun

WESTERN MANDALAS OF TRANSFORMATION SR AL

ion and incorporating newer experiments using tattwas and talismans as meditation mandalas, many amazing results can be achieved. chapter 2 getting started for he hath given his angels charge over thee; to keep thee in all thy ways .psalm 90: 11 before you embark on a serious talisman-making adventure, it is good to have a guide. for our purposes, we will identify this guide as the higher self or the holy guardian angel, to distinguish it from what is commonly referred to as "spirit guides" i highly recommend that you pause and ask yourself if you have a relationship with your holy guardian angel that is qabalistically based. in other words, if you already have a clear sense of the name, colors, tones, and other correspondences connected with this entity, fine. if not, you can learn how to

llar exercise given in so many golden dawn publications is excellent for this, and once memorized can be visualized in its entirety in about 10 minutes (this is not a full middle pillar ritual, which involves bodily movements, chanting, etc; it is a condensed form many practicing qabalists can do in their imagination. see bibliography for more on regardie's excellent books on this) guidelines for the holy guardian angel there are some general qabalistic guidelines outlined by many teachers in the western tradition; here we will give the principle ones outlined by edwin steinbrecher in his inner guide meditation, and some hints from dr. paul case, which are similar in many ways. neither advise associating this kind of imaginative work with astral projection; we are not trying to get out of

yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the process of tapping into the numinosity of these intelligences is to become empowered by their attributes. working with magical correspondences in this way is one means of purifying our vessels. as regardie said in his tree of life, one's first task is to "perfect the immediate vehicle through which the holy guardian angel is to manifest (1972, p. 201. to this end, the first goal should not be materializing desires for the satisfaction of the ego, but rather balancing psychic energy through compensatory magical workings. if the student finds him or herself hampered by poor concentration or burdened with a negative outlook on life, he or she should try and remedy these deficiencies. this could

the mental and physical vehicles, as well as a strong feeling of grounding. any session of using talismans for the purpose of working on aspects of the personality should also include the invocation of one's h. g. a. as regardie explains: the attainment is grounded upon a solid base, one not built on shifting sands that the merest breath of wind could overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and

o a planetary kamea (see next chapter. however you choose to use the prayer or affirmation, it should serve as a reminder every time you use the talisman as a mandala to meditate upon. even just a glance at the talisman in the morning could elicit a subconscious response, and the affirmation would figure 3-c 1. ar-rahman.the merciful 2. ar-rahim.the compassionate 3. al-makik.the king 4. al-kuddus.the holy 5. as-salam.the peace 6. as-sabur.the patient 7. ar-rashid.the director 8. al-warith.the heir 9. al-baki.the enduring 10. al-badi.the incomparable 11. al-hadi.the guide 12. an-nur.the light 13. an-nafi.the profiter 14. az-zarr.the distresser 15. al-mani.the withholder 16. al-muti.the giver 17. al-mughni.the enricher 18. al-ghani.-the independent 19. al- ami.the collector 20. al-muksit.the

WICCA EIGHT SABBATS OF WITCHCRAFT

isiacs must have been the smallest part of the yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. and drink! the most popular of which was the 'wassail cup' deriving its name from the anglo-saxon term 'waes hael (be whole or hale. medieval christmas folklore seems endless: that animals will all kneel down as the holy night arrives, that bees hum the '100th psalm' on christmas eve, that a windy christmas will bring good luck, that a person born on christmas day can see the little people, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, that you will have one lucky month for each christmas pudding you sample, that t

-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the holy rood (the cross- roman instrument of death. incidentally, there is no historical justification for calling may 1st 'lady day. for hundreds of years, that title has been proper to the vernal equinox (approx. march 21st, another holiday sacred to the great goddess. the nontraditional use of 'lady day' for may 1st is quite recent (within the last 15 years, and seems to be confined to america

WICCA WITCHCRAFT TODAY

s book how much of the so-called 'witchcraft' is descended from ancient rituals, and has nothing to do with spell-casting and other evil practices, but is the sincere expression of that feeling towards god which is expressed, perhaps more decorously though not more sincerely, by modern christianity in church services. but the processional dances of the drunken bacchantes, the wild prancings round the holy sepulchre as recorded by maundrell at the end of the seventeenth century, the jumping dance of the mediaeval 'witches, the solemn zikr of the egyptian peasant, the whirling of the dancing dervishes, all have their origin in the desire to be 'nearer, my god, to thee, and to show by their actions that intense gratitude which the worshippers find them selves incapable of expressing in words

itted to give one sample of their rites. it tells little, for, apart from the rites, they themselves know little. for one reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the representative of the god or goddess usually stands in the east. this may simply be because the sun and moon rise in the east, because of the position of the altar, or for some unknown reason, since actually the main invocations are towards the north. i have

cts but they lived peacefully side by side. they were largely synonymous with the catharists. they had their own bishops and deacons, and had great reverence for their 'perfects- initiated persons who were regarded as almost divine. they prostrated themselves before them, saying 'benedicite' the perfects also adored each other, though this adoration was not directed towards themselves but towards the holy spirit who had descended upon them. the church charged the catharists with believing and teaching that they could freely indulge in all kinds of pleasures or debaucheries until they entered the circle of perfects; that their souls wandered about from one creature to another (reincarnation) until they became perfects, and then ascended to heaven at death. they were also charged with persua

been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever he cannot understand certain incidents (see the high history of the holy grail; also j.s.m. ward, the hung society, for full details) now this secret castle was said to be in a far land and to belong to the templars. to reach it you had to undergo trials or to ask certain questions, know certain secrets and secret words (passwords; in other words 'initiation' into a more or less secret society whose secrets were a magical talisman, which had five forms, or fiv

have some foundation, was that of trampling or spitting on the gross and the denial of christ. its import seems to have been little understood by the knights, and it would seem that different explanations were given to different people. petrus picardi told the inquisitors that it was a test of fidelity, and had he been brave enough to refuse to do as he was told he would have been sent at once to the holy land; but this also proves that he and others were threatened with death if they did not do it. gouarilla, preceptor of poitou and acquitaine, said the denial was in imitation of st. peter's having denied christ thrice. other excuses were given for spitting or trampling on the cross. sometimes this cross was said to be a crucifix, at others a cross cut or painted on the floor, which again

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

i have gotten me great wisdom above all that were before me in jerusalem; yea, my heart hath had great experience of wisdom and knowledge. and i applied my heart to know wisdom, and to know madness and folly: i perceived that this also was a striving after wind. for in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow. selections from: the american standard version of the holy bible. 235 sayings of the zen masters (two mice) buddha told this parable: a traveler, fleeing a tiger who was chasing him, ran till he came to the edge of a cliff. there he caught hold of a thick vine, and swung himself over the edge. above him the tiger snarled. below him he heard another snarl, and behold, there was another tiger, peering up at him. the vine suspended him midway betwee

as interrupted by a shinshu priest who believed in miracles, and thought salvation came from repeating holy words. bankei was unable to go on with his talk, and asked the priest what he wanted to say. the founder of my religion, boasted the priest, stood on one shore of a river with a writing brush in his hands. his disciple stood on the other shore holding a sheet of paper. and the founder wrote the holy name of amida onto the paper across the river through the air. can you do anything so miraculous? no, said bankei, i can only do little miracles. like: when i am hungry i eat, when i am thirsty i drink, when i am insulted, i forgive (gutei s finger) gutei raised his finger whenever he was asked a question about zen. a boy attendant began to imitate him in this way. when anyone asked the b

rembleth: he toucheth the hills, 240 and they smoke. i will sing unto the lord as long as i live: i will sing praise to my god while i have my being. my meditation of him shall be sweet: i will be glad in the lord. let the sinners be consumed out of the earth, and let the wicked be no more. bless thou the lord, o my soul. praise ye the lord. selections from: the authorized version (king james) of the holy bible (psalm 8) o lord our lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. out of the mouths of babes and sucklings thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. when i consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art

m with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. o lord our lord, how excellent is thy name in all the earth! selections from: the authorized version (king james) of the holy bible. from the new testament (from the sermon on the mount) and seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying, blessed are the poor in spirit: for their is the kingdom of heaven. blessed are they that mourn: for they shall be comforted. blessed are the meek: for they shall inheri

he gentiles seek; for your heavenly father knoweth that ye have need of all these things. but seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. be not therefore anxious for the morrow: for the morrow will be anxious for itself. sufficient unto the day is the evil thereof. selections from: matthew 5:1-16, 6:19-34. the authorized version (king james) of the holy bible. 241 (i corinthians 13) if i speak with the tongues of men and of angels, but have not love, i am become sounding brass, or a clanging cymbal. and if i have the gift of prophecy, and know all mysteries and all knowledge; and if i have all faith, so as to remove mountains, but have not love, i am nothing. and if i bestow all my goods to feed the poor, and if i give my body to be burn

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

gamma) for 6; koppa for 90; and sanpi for 900. at some periods, the five finals were not used for the hundreds, but instead tau was written for 400 and other hundreds added; thus 500 was tq. another point of importance is that the jews never write jh jah for 15, because it is a deity title, they use instead 9, 6 thus tv, teth, vau. the qabalists used jh only when they desired to call attention to the holy name in the number. in certain qabalistic numerical computations many rabbis deemed it permissible to add an aleph, one, and this they called colel. in some cases we find the greeks to have used their letters in direct order for purposes of numeration, as numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott may be seen in some copies of very old poems (the 24 books o

teral qabalah. 25. by means of associating the ancient doctrines of numbers with the letters of the alphabet, the planets, stars, zodiacal signs and other astronomical terms, a form of divination became practiced, by which the professors attempted to foretell the future, life and death, good and evil fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so-called horoscopes- schemes of the arrangement of the planets at the moment of birth, from which all the important phases of the life can be inferred by some few pernumbers--th eir occu lt power an d mys tic vir tu e

red with future joy. the famine in the time of elias, when israel was persecuted by ahab and jezebel, lasted 3 years. antiochus epiphanes persecuted the church 3 years. forty-two months, or 3 years, are symbolical of times of trouble. jesus preached 3 years. in the revelations, the bride, the lamb s wife, suffers 1260 days in the wilderness, being a time, times, and a half, rev. xii. 6-14. again, the holy city is said to be trodden under foot forty-two months, or 3 years. the two witnesses testify 3 years, and their dead bodies remain unburied 3 days. so also, the scattering of the holy people as mentioned in daniel xii. 7 is for three times and a half, by which we were to understand a period of suffering. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 50. chapt

ings, o ye mountains and hills, bless ye the lord, praise him and magnify him for ever. these phrases are either folly, or else they recognize the spiritual essences or beings inherent in the elements and created things. again, read hymn 269 in hymns ancient and modern, a most orthodox volume. principalities and powers, watch for thy unguarded hours, and hymn 91, christian, dost thou see them, on the holy ground, how the troops of midian compass thee around? if these are not the evil elementals, what are they? francis barrett mentions the 4 consecrated animals, lion, eagle, man and calf, emblems of the kerubim on the terrestrial plane; 4 archangels, michael, gabriel, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott uriel, raphael; note, all end in the deity name

hecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the cherubic ark; the shekinah; the holy spirit, and the urim and thummim. talmud, yoma, 21. 2. rabies in the dog has 5 symptoms; its mouth gapes; it drops spittle; its ears hang down; it carries its tail between it legs, and it keeps to the side of any path. yoma, 83. 2. for suckling mothers, there are 5 things, which are injurious; garlic, cucumber, melon, leeks and onions; said rashi. in one study 5 years and then has found n

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ur is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "the higher powers build up the body of the holy man" the law of karma was as much a feature of the chald an philosophy as it is of the theosophy of today: from a passage in ficinus, we read "the soul perpetually runs and passes through all things in a certain space of time, which being performed it is presently compelled to pass back again through all things and unfold a similar web of generation in the world, according to zoroaster, w

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

about this matter is to reflect on each of the letters in the hebrew word for truth, emet. from late antiquity a tradition has been transmitted in the name of simeon ben laqish pointing out that this word is composed of the first, middle, and last letters of the hebrew alphabet (alef, mem, and tau, signifying thereby that truth is comprehensive of all the semiotic ciphers that weave the fabric of the holy language. in chapter 5, i analyze the rabbinic text in which this idea is preserved.44 needless to say, listening to the literary context in which the dictum appears is crucial in determining its precise meaning. linear circularity (a)temporal poetics 61 su ce it here to note that the insight about the orthographic composition of emet appears in a discussion concerning the correct judicia

our creation as it says let us make man in our image and in our likeness. and god created man in his image etc. in the image of god he created him (gen 1:26 27).149 therefore our essence is to become like the supernal emanations. and the torah reveals to us the variations of the emanations [shinnuyei ha-sefirot] and the division of their providential aspects [hilluqei behinatam lehanhagatam, and the holy one, blessed be he, made physical vessels like their matter so that through them we could know the supernal providence [ha-hanhagah ha-elyonah. and this is what it says they shall serve as signs for set times the days and the years (ibid. 14. he set the seasons of the years [tequfot ha-shanah] and the motions of the stars [mehalkhei ha-kokhavim] so that [we may] know from their signs the

iverse partake of the timeless time of divine energy in which everything is contained contemporaneously, the fullness of time calibrating the never-ending depletion of the infinite will. in the language of one zoharic passage: r. hezeqiah began to expound and said, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. come and see: with respect to everything that the holy one, blessed be he, made below, he established a fixed instant and time. what is [the meaning of] a moment for every desire? a time and occasion for everything, for the whole of the will that is found below. 165 a xed to every temporal event below is an appropriate time above that expresses the eternal will as revealed in the procession of the sefirotic potencies from the infinite. time a

ahem azariah of fano that the number seven is linked to the seven primordial kings, which are designated the beginning of the aspect of time in the supernal beings [tehillah li-vehinat ha-zeman baelyonim, as it is written, inquire about the first days (deut 4:32, and above them are hokhmah and binah, concerning which the torah said i was a delight every day (prov 8:30, in the secret of the day of the holy one, blessed be he, consisting of one thousand years, thus the torah preceded the world by two thousand years, linear circularity (a)temporal poetics 93 and these are the order of the times [seder zemannim] specified by the torah without doubt, for keter has no relation whatsoever to the aspect of time on account of its hiddenness, and this is a reason why [the word] bere shit is also a s

that govern the world, primarily the alternating periods of judgment and mercy, which correspond respectively to the altering templates of night and day. the author of the zoharic passage, through the mouthpiece of rashbi, draws the obvious conclusion: we have established the matter in interpreting [to give them food] in his moment [latet okhlam be-itto (ps 104:27, and this is certainly so. thus the holy one, blessed be he, came to warn aaron not to err in the transgression with respect to which his sons erred, for this moment [hai et] is known. therefore, they should not err by joining the other moment [et ahra] to the king, as it is written, do not come at any moment [be-khol et] to the shrine, that is, even though he sees that it is the time that the other hand has been given power to

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

mulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent's skin of azal'ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is done_ an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isola

to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if

shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation of the holy guardian angel, azal'ucel, to create and materialize in your life you true will and show the benefits of this. this represents your desired direction of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wr

ill. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselves are contained in the calling of the four directions- each a component of higher illumination of self; which is combined

suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the directio

WORKING CEPHALOEDIUM VERSION 1

moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whos

redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and le aping and extension of the phallus; yod is the spermatoon, the solit

centration on the law, utmost faith even in one's opponents, will gather the whole world into the fold of the stars. wed. dec. 29. 1920 e.v. current for this work going to-day& oath renewed in public. i spent all night writing on certain matters proper to the comment- 93 pages of ms. dec. 30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly was inspired to continue the comment through the night following. jan. 7. die veneris: awake most of the night in meditation. the beast decided on a course of action with regard to the practical matters connected with the bo

WORKING CEPHALOEDIUM VERSION 2

, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose bo

he redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and leaping and extension of the phallus; yod is the spermatoon, the solitary

centration on the law, utmost faith even in one's opponents, will gather the whole world into the fold of the stars. wed. dec. 29. 1920 e.v. current for this work going to-day& oath renewed in public. i spent all night writing on certain matters proper to the comment- 93 pages of ms. dec. 30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly was inspired to continue the comment through the night following. jan. 7. die veneris: awake most of the night in meditation. the beast decided on a course of action with regard to the practical matters connected with the bo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ies will help you do just that. forthcoming books by pat zalewski z-5: secret instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you

gical system from them. after ashmole's death, most of his papers lay for years in a wooden chest before they were literally unearthed and sent to the british museum. one set, found among the manuscripts of dr. thomas rudd (1583-1656, was apparently acquired from dee' s son. although incomplete, the rudd papers fill some of the gaps left in the original dee manuscripts, notably the seven seals on the holy table (see british library: harley 6482; also see garstin's introduction to the rosie crucian secrets, which contains information on rudd. the enochian magical system of john dee can be classified into the following major categories: 1. sigillum dei aemeth. the holy seal. this is the complex magical seal shown in figure 2 and described in chapter 1. 2. tabula sancta. the holy twelvefold t

is associated with the fifth element, spirit. it was related in the paper concourse of the forces that within the inner order of the golden dawn, at the zelator adeptus minor grade [this is a subgrade of the adeptus minor grade eds, adepts were introduced to another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner or

nd to study the enochian manuscripts at the british museum. while there, he was introduced to langford garstin, a member of the alpha et omega branch of the order. it was from garstin that campbell learned there were three unpublished papers covering new material on the enochian system which had been written by mathers, one of the three original founders of the golden dawn. the first paper was on the holy seal the dei aemeth. this paper was called by campbell the book of truth, a name which also appears in the concourse of the forces. the second of these papers was on the thirty enochian aethyrs and their governors. a diary note of campbell's refers to this paper as the "12 gates" it is also mentioned in the golden dawn's practicus adeptus minor curriculum, as published by elic howe in his

e concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonorum was referred to as "7 days of creation as outlined in genesis" this was mainly a combination of astral projection and talismanic work in which the holy seal was used in much the same manner as that employed by dee and kelley. with the crystal used as the pinnacle of the system, a thorough explanation was given of how each facet of the holy seal was tied to other systems. these later papers on enochian works were brought back to new zealand by campbell; however, they were destroyed after his death in the mid-1960s. this is a pity because

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

was still called the golden dawn under mathers (though this name was later changed to the a.o. or alpha et omega temples. the second group was under a triad of felkin, brodie imes, and percy bullock had effectually changed the name of their outer order to the morganrote, though by 1903 a split had occurred once more and two further orders were then developed: the stella matutina under felkin and the holy order of the golden dawn under waite. during the next ten years felkin came under increasing pressure to make a connection with the golden dawn's mother temple the licht, liebe, und leben. for a number of years he tried in vain until he contacted a group of masons who were members of the "illuminants" a special group that was reputed to have the cream of europe's esoteric brains. this gro

british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and 6=5 and 7=4 grade rituals of mathers, who was said to have visited the american temples in 1913-14. in 1910 felkin receive& a series of small white books from waite containing the outer order rituals and the equinox of the holy order of the golden dawn. these, according to waite, were "newly constructed from the cipher manuscripts, and issued by the authority of the concealed superiors of the second order, to members of recognized temples" on comparing these with the golden dawn rituals, they are almost identical as far as structure goes, with waite using his own invocations. from this, two things emerge. first

tual of the twelve gates in slaying and travelling in the spirit vision; answering to the diagram of the table of the shewbread" which was part of the old g.d. practicus adeptus minor curriculum. i frankly doubt if mathers could have done a better job of it than regardie. in fact, another three parts were drafted up which included practical uses of the angels of the bonorum and the shewstone, and the holy table. in 1986, the three chiefs of thoth hermes chartered the horus temple of the golden dawn foundation in the u.s. as an independent body, and promoted the chief of the horus temple (who was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor

oes. in the adeptus minor ritual of the 5=6 grade the following summation of these two documents is read to the postulant "in 1378 the chief and originator of our fraternity was born in europe. he was the son of noble but poor parents, and was placed in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved his knowledge of the arabian tongue, that in the following year he

a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and because they devoted much time to the healing of those sick and possessed who resorted to them, they initiated four others, viz: fraters r.c (the son of the deceased father's brother of c.r.c, c.b. a skillful artist, and p.d, who was to be cancellarius; all being germans except la, and now e

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