Michael Wynn's Occult Reference Library
*THE HORIZON

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fraters and sorors regardless of grade status. in a temple, sanctuary, study group, or in public this greeting may be done. below is a diagram of this greeting and a list of some of its symbology. the symbols of this greeting the tetragrammaton vibrating in the four qabalistic worlds. the bonding link and vow we each took. the love and support given and received from each of us on our solo trek. the horizontal position represents the horizon that the sun eternally emerges from. the four elements. the warmth is spirit. the three shakes referring to the three supernals and pillars. kether, chokmah, binah father, son, holy spirit love, truth, knowledge the triangle of the two opposing forces and one reconciler. 45 (the arms form the symbol of the opposing forces and yourself as the reconcile

4 7 INITIATION CEREMONY

h, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through 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

geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serp

f life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. the symbol of salt embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water

ABRAMELIN2

t hath the greatest force in the elements; whether when it is above or when it is below your horizon or hemisphere? we must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of god. why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon! abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be li

ADDTLS

respondences. it is to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is

rs and the enochian titles enochian title english b pe b c veh c or k g ged g d gal d f orth f a un a e graph e m tal m i gon i,y, j h na-hath h l ur l p mals p q ger q n drun n x pal x o med o r don r z ceph z u vau u,v,w s fam s t gisa t refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, a 5, as 27 in oipteaapdoce they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the o. again. in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the

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

ALEISTER CROWLEY LIBER 777

10. iayon aglo 11. abai calerua 12. natalon salam tables of the angels of the hours according to the course of the days15 day:[the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. table of correspondences 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t only fill, but radiate from, the aura of the magician. ii occasionally it may happen that the spirit is recalcitrant, and refuses to appear. let the magician consider the cause of such disobedience! 133 it may be that the place or time is wrong. one cannot easily evoke water-spirits in the sahara, or salamanders in the english lake district. hismael will not readily appear when jupiter is below the horizon<nature of the connexion between the rays of the actual planet called jupiter and the jupiterian elements which exist in various degrees in terrestrial objects> in order to counteract a natural deficiency of this sort, one would have to supply a sufficient quantity of the proper kind of material. one cannot make bricks

to converse with his angel, impossible as it once seemed; for he now knows that the storm of sound which he supposed to be the voice was only the clamour of his own confusions. the "infinity" nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them "many. the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law, in exactly the same way and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its "infinite series" and "cantorian continuity" is to schoolboy arithm

3-1. 3. let him put the thumb of his right hand between its index and medius, and make the gestures hereafter following "the vertical component of the enchantment" 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit "the horizontal components of the enchantment" 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 33

d the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion and the prey of madness. be

ALEISTER CROWLEY MAGICK WITHOUT TEARS

been making an invocation, or shall we call it an investigation, and suppose you want to interpret a passage of bach. to play this is the principal weapon of your ceremony. in the course of your operation, you assume your astral body and rise far above the terrestrial atmosphere, while the music continues softly in the background. you open your eyes, and find that it is night. dark clouds are on the horizon; but in the zenith is a crown of constellations. this light helps you, especially as your eyes become accustomed to the gloom, to take in your surroundings. it is a bleak and barren landscape. terrific mountains rim the world. in the midst looms a cluster of blue-black crags. now there appears from their recesses a gigantic being. his strength, especially in his hands and in his loins

i do not "move in a mysterious way my wonders to perform" for nothing could be simpler. for its origin i have to thank abramelin the mage, who empties the vials of his scorn upon the astrologers of his time with their meticulous calculations of "the hours of the planets" and so on. i think he goes too far when he says that a planet can have no influence at all, or very little, unless it is above the horizon; but he meant well, bless him! and, though he does not say so, i believe that i do my stuff in very much the same way as he did. modern astrologers multiply their charts until their desks remind me of a bargain basement in the rush hour! they compare and contrast until they are in bat-eyed bewilderment bemused; and when the answer turns out absolutely false, exclaim, what a shout "by p

ALEISTER CROWLEY MEDITATION

him to say "i don't like the atlantic; i will go back to the fireside" once take one step on the path, and there is no return. you will remember in browning's "childe roland to the dark tower came: for mark! no sooner was i fairly found pledged to the plain, after a pace or two, than, pausing to throw backwards a last view o'er the safe road 'twas gone: grey plain all round, nothing but plain to the horizon's bound. i might go on; naught else remained to do. and this is universally true. the statement that the probationer can resign when he chooses is in truth only for those who have taken the oath but superficially. a real magical oath cannot be broken: you think it can, but it can't. this is the advantage of a real magical oath. however far you go around, you arrive at the end just the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s adapted to the conditions of environment. it is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. we have no right to assert that its internal reactions correspond to the external world in any way whatever. officially recognized thinkers are only just beginning to realize what mystics have known since the morning star glimmered through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense, apart from the imperfections inseparable from its origin, our judgments are necessarily no more than representations of the consistency of one part of our internal structure with

ALEISTER CROWLEY EQ I 1

the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, tail arched upward in a crescent and tipped in gold. the eye is red and the tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right

will arise in us, and then their white peaks will become golden and crimson and purple as the breasts of a mighty woman swollen with the blood and milk of a new life. there, amongst those far-off hills of amethyst, shall we find the fair mistress of our heart's desire- that bountiful mother who will clasp us to her breast. yours are the boundless forests, and the hills, and the far-off purple of the horizon. call, and they shall answer you; ask, and they shall shower forth on you the hoarded booty of the years, and all the treasure of the ages; so that none shall be in need, and all shall possess all in the longing for all things. come, let us shatter the vault of circumstance and the walls of the dungeon of convention, and back to pan in the tangled brakes, and to the subtle beauty of th

e is alpha and omega- the beginning and the end. my dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock 191 caught up in the coils of a serpent of fire. over the pillars of aethyr do i sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destr

eer is to be had, and where all shall be filled with the joyaunce of love. thus shall men attain to the unity of the crown and become as kings unto themselves. but the way is long and hilly and beset with many pitfalls, and it traverses a foul and a wild country. indeed we see before us the towers and the turrets, the domes and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the crown, and where there is darkness and corruption, and where lives the tyrant of the world clothed in a robe of fantastic desires. yet it is here that the golden key has been lost, where the hog, th

rs of a great darkness. what do i hear? words of mystery float around me, a music of voices, a sweetness, as of the scent of far burning incense; yea! i see, i hear, i am caught up on the wings of song. yet i doubt, and doubt that i doubt. i behold! see! the night heaves as a woman great with child, and the surface of the black waters shimmers as the quivering skin of one in the agony of travail. the horizon is cleft and glows like a womb of fire, the hosts of the night are scattered, i am born, and the stars melt like flakes of snow before mine eyes. lo! there she stands, born in maturity, shaken from out the loins of the darkness, as a rainbow from the purple jars of the thunder. her hair is as a flood of dancing moon- beams, woven with golden ears of corn, and caught up by flashing serp

awakenment of the nations, and night shall heave as an harlot great with child, and purity shall be born of corruption, and the light shall quiver through the darkness, an effulgence of opals like the beams of many colours irradiated from the l. v. x. through the night of reckoning hast thou passed,and thy path hath been wound around the land of darkness under the clouds of sleep. thou hast cleft the horizon as a babe the womb of its mother, and scattered the gloom of night, and shouted in thy joy "let there be light" now that thou has seized the throne, thou shalt pass the portals of the tomb and enter the temple beyond. 228 there thou shalt stand upon the great watch-tower of day, where all is awakenment, and gaze forth on the kingdom of the vine and the land of the houses of coolness. t

ALEISTER CROWLEY EQ I 5

ery light of god himself. of all the glories beheld by the seer in the aethyrs, there is 105 not one which is worthy to be compared with her littlest finger-nail. for although he may not partake of the aethyr, without the ceremonial preparations, even the beholding of this aethyr from afar is like the partaking of all the former aethyrs. the seer is lost in wonder, which is peace. and the ring of the horizon above her is a company of glorious archangels with joined hands, that stand and sing: this is the daughter of babalon the beautiful, that she hath borne unto the father of all. and unto all hath she borne her. this is the daughter of the king. this is the virgin of eternity. this is she that the holy one hath wrested from the giant time, and the prize of them that have overcome space

ALEISTER CROWLEY EQUINOX EQ I 2 2

d sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross. superimposed on the central junction of the calvary cross is a hexagram composed of two hollow triangles of contrasting colors (independent sources give blue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise

th; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross superimposed upon a very slightly larger calvary cross of a different color. there is an equilateral triangle composed of white bands enclosing the cross. this upward-pointing triangle nearly touches the top and lower limit of the sides of the banner. illustration "diagram 8. the lamen of the hiereus" this is a circular ring of white e

he throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of the figure. in the exact center is an upright pentagram, also lineal, with a smaller circle in its own center. illustration described from page 265 "diagram 17. the seven-branched candlestick" this is a seven pointed star or heptagram with one point to top. there is a small circle in the center. the points have the symbols of the

the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of che

was alone standing upon the flat top of the square temple, and those who had been with me, the shepherd and my guide, had vanished- i was alone. alone "and as i stood there, the east became as an amethyst clasped in the arms of the sard, and a great thrill rushed through me; and as i watched, the sard became as a fawn; and as i watched again, the east quivered and the great lion of day crept over the horizon, and seizing the fawn betwixt his gleaming teeth, shook him till the fleecy clouds above were as a ram's skin flecked with blood. 304 "then thrill upon thrill rushed through me, and i fell down and knelt upon the flat roof of the temple. and presently as i knelt, i perceived other suns rising around me, one in the north, and one in the south, and one in the west. and the one in the nor

ly described "diagram 55. sigil in book" this is a device composed of four straight lines and one line curved like the blade of a sickle. the "sickle" blade is at bottom, with the point free and curving upward to the left. where the "sickle" blade curves upward to the right, as though to meet a handle, a straight line departs from it toward the left and at an upward slope about eight degrees from the horizontal. at the left tip of this line, a shorter line begins, extending about five degrees upward from the horizontal to the right. a short line then drops downward and to the right from this second line, about ten degrees from the vertical and crossing the first line but not reaching the "sickle. from this third line end, a fourth line extends at about 45 degrees from vertical to the upper

ALEISTER CROWLEY EQUINOX EQ I 2

paths; of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether these exist or not. by doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these("a) a widening of the horizon of the mind("b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or 13 beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness

en i build my temple, i shall try it. the food difficulty could be overcome by messrs. fortnum and mason, the noise difficulty by training, the leisure difficulty 37 by sending all business to the devil, the solitude difficulty by borrowing a vacant flat; but the british climate beat me. i hope one day to be rich enough to build a little house expressly for the purpose; but at present there is on the horizon no cloud even so large as the littlest finger of a man! if only, therefore, i could reduce the necessary period to a few hours! moreover, i could persuade other people that mysticism was not all folly without insisting on their devoting a lifetime to studying under me; and if only i could convince a few competent observers- in such a matter i distrust even myself- science would be boun

ALEISTER CROWLEY EQUINOX EQ I 3 2

lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its length is 16mm. the third and final line emerges just above the second from the side of the first, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these l

ALEISTER CROWLEY EQUINOX EQ I 3

t top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is circumscribed an upright pentagram with the following in the av

the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-b

and amuse you as if they were a particular form of dementia. the parts are interchanged; his self- possession drives you to the last limits of irony. how monstrous comic is this situation, for a man who is enjoying a gaiety incomprehensible for him who is not placed in the same environment as he! the madman takes pity on the sage, and from that moment the idea of his superiority begins to dawn on the horizon of his intellect. soon it will grow great and broad, and burst like a meteor. i was once witness of a scene of this kind which was carried very far, and whose grotesqueness was only intelligible to those who were acquainted, at least by means of observation of others, with the effects of the substance and 72 the enormous difference of diapason which it creates between two intelligences

direction of melancholy and regret, have been quickly coloured by hope. this is an observation which we shall again have occasion to verify. she speaks of the fatigue of the morrow. in fact, this is great. but it does not show itself at once, and when you are obliged to acknowledge its existence you do so not without surprise: for at first, when you are really assured that a new day has arisen on the horizon of your life, you experience an extraordinary sense of well-being; you seem to enjoy a marvellous lightness of spirit. but you are scarcely on your feet when a forgotten fragment of intoxication follows you and pulls you back; it is the badge of your recent slavery. your enfeebled legs only conduct you with caution, and you fear at every moment to break yourself, as if you were made of

ALEISTER CROWLEY EQUINOX EQ I 4 3

ls 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 horizon appears the beast "to thee the rest" he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone bear of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs they smash. and lo

t reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that arm d glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and cou

ALEISTER CROWLEY EQUINOX EQ I 4

the curved arrow lines are positioned like a trefoil or a three-bladed ship's propeller. one issues from just right of the base of the dots, curves clockwise outward and inward to a height about that of the top dot in the central pattern, but a distance equal to the diameter of the dot pattern from it horizontally. the top curved arrow line extends from just above and outward from the left end of the horizontal five row (extending the curve would intersect the left-most dot. the last curved arrow line completes the set, all trilatterly symmetric, with pointed buts, wide central thickness, then narrow to the curved chevron of the arrow head. if the outer curves of the arrow lines were circumscribed at tangents, the resulting circle would have a diameter five times that of a circle passing t

ALEISTER CROWLEY EQUINOX EQ I 6 2

mercury. o light in light! o flashing wings of fire! the swiftest of the moments of the sea is unto thee even as some slow-foot eternity with limbs that drag and wheels that tire. o subtle-minded flame of amber gyre, it seems a spark of gold grown purple, and behold! a flame of gray! then the dark night-wings glow with iridescent indigo, shot with some violet ray; and all the vision flames across the horizon the millionth of no time- and when we say: hail- thou art gone! the moon is dark beside thy crown; the sun seems a pale image of thy body bare; and for thine hair flash comets lustrous with the dewfall rare of tears of that most memorable one, the radiant queen, the veiled paphian. the wings of light divine beneath thy body shine; the invisible rayed with some tangible flame, seeking t

ALEISTER CROWLEY EQUINOX EQ I 6

u are a renegade, i see; and, i think, a monster. you are mad with pride and conceit of your own wisdom. so i know you for a fool. rinaldo. the wisdom of this world is foolishness with god. laylah. prate on! even the dust mocks at you. rinaldo. there are snakes in the dust. laylah. what do you mean? rinaldo. i saw it in your eyes three minutes since. i did not need to turn my head to know that on the horizon gallop your husband and his band. laylah. you are clever. rinaldo. and you were forced despite yourself to drop a hint that might warn me to rejoin my knights. laylah. no! rinaldo. yes. by that i knew that you loved me. laylah. and by this("she strikes him) know that i hate you. rinaldo. you are too young. i have seen lions. laylah. you are a savage. rinaldo. nature is savage. passion

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

now, and certain truths have been ascertained; yet even the conclusions of science, for instance, such as were so much spoken of and insisted upon forty years ago, are no longer regarded as facts, and are not used or promulgated as drastically and as emphatically as they were. science itself is finding every year that its knowledge is very relative. the more a man grasps and knows, the greater is the horizon which opens up before him. scientists are now venturing into what are the subtler planes of matter, and therefore into the realms of the unproven, and we should remember that, until recently, science has refused to admit their existence. we are passing beyond the sphere of what has been called "solid matter" into such realms as are inferred when we speak about "centres of energy "negat

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

beration is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. primari

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ain chains as they find their polar opposites, and a simultaneous appearance of the more subtle chains or globes as the manasic principle enables man to see them. the moon chain is in process of disappearance, and only a decaying body is left; the life of the second and the first logos has been withdrawn from it, and only the latent life of matter itself remains. simultaneously neptune arose over the horizon, and took its place as one of the seven manifesting chains of the planetary logos. we are- 243- a treatise on cosmic fire copyright 1998 lucis trust here dealing with the neptune chain of the earth scheme. the moon chain has in itself a curious occult history, not yet to be disclosed. this differentiates it from the other chains in the scheme and even from any other chain in any scheme

ose, of co-ordination, of direction and control. even though it may seem that much has been left unsaid, yet in due consideration of the above four points in connection with "purpose" in a thought-form, much can be worked out by the student himself. in extending these ideas to a solar logos, many questions of interest arise which are profitable only in so far as they expand the concept, and widen the horizon of the thinker. the logoic purpose is not yet comprehensible to man; it does not profit him to meditate thereon, yet in the formulation of ideas, and their apprehension by thinkers may come the gradual dawning of a day of recognition, and a subsequent co-operation with that divine purpose. let us, therefore, formulate some of these questions, leaving the future to reveal the answer: 1

the result of the ideation of maha-vishnu" pranava-vada, pp. 72-74, 94-95. 5 5: mahadeva is literally "great deva" the term is frequently applied to the first person of the manifested trinity, to shiva, the destroyer aspect, the creator. 6 6 "one day out of this long life of brahma is called kalpa; and a kalpa is that portion of time which intervenes between one conjunction of all the planets on the horizon of lanka, at the first point of aries, and a subsequent similar conjunction. a kalpa embraces the reign of fourteen manus, and their sandhies (intervals; each manu lying between two sandhies. every manu's- 764- a treatise on cosmic fire copyright 1998 lucis trust rule contains seventy-one maha yugas, each maha yuga consists of four yugas, viz, krita, treta, dwapara, and kali; and the l

emanated pair or duad, nous (mind) and its syzygy aletheia (truth. then the (square, the dual duad, tetractys or quaternary, two males, the logos (word) and anthropos (man, two females, their syzygies= zoe (life) and ekklesia (the church or assembly, seven in all. the triangle the potentiality of spirit, the square the potentiality of matter; the vertical straight line the potency of spirit, and the horizontal the potency of matter. next comes the pentagram, the pentad, the mysterious symbol of the manasaputras or sons of wisdom, which together with their syzygies make 10, or the decad; and last of all, the hexalpha or interlaced triangles the hexad, which with their syzygies make 12, or the dodecad. such are the contents of the pleroma or completion, the ideas in the divine mind, 28 in a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, for to see is to know. the fault of all of you is that you see not; you perceive an angle, a point of vision, a partial aspect of the great fabric of truth, but all that lies hidden behind is occult to your three dimensional vision. it is necessary for those who want to act as true transmitters and intermediaries between the knowers of the race and the "little ones" that they keep their eyes on the horizon and seek thus to extend their vision; that they hold steadily the inner realization that they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not. they must seek pre-eminently to be dependable instruments, unswayed by passing storms. they must endeavor to remain free from depression

ed. it is wise that all who work should have a clear understanding of that work and should along lines so closely affecting their power to serve be fully aware of each step taken. as regards the problems occupying the attention of all of you who are living in this time of world unrest and upheaval, i have a word of cheer to give you. though, to you, the whole situation may have seemed clouded and the horizon darkened by storms, bear in mind that when the disturbance is general, as now, and the whole area involved, then the end is near. in nature, a general electric storm serves to clear the atmosphere, and ushers in a period of sunshine and more grateful living conditions. we have had the electrical storm of the world war, and the period of gradual dispersion of the clouds has been with us

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hristians might perform their rites undisturbed'"42 the choice of this particular date is cosmic in its implications, and not unwittingly, we can be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her sun-child as the celestial virgo remains unchanged and unsullied when the sun comes forth from her in the heavens. weak, feeble as an infant is he, born when the days are shortest and the nights are longest."43 it is also interesting to remember that "the venerable bed

s, with whom the northern custom of feasting and giving christmas presents was unknown until recent years."45 at the time of the birth of christ, sirius, the star in the east, was on the meridian line, orion, called "the three kings" by oriental astronomers, was in proximity; therefore the constellation virgo, the virgin, was rising in the east, and the line of the ecliptic, of the equator and of the horizon all met in that constellation. it is interesting also to note that the brightest and largest star in the constellation virgo is called spica; it is to be found in the "ear of corn (sign of fertility) which the virgin holds. bethlehem means the "house of bread" and there is therefore an obvious connection between these two words. this constellation is also composed of three stars in the

o interpret. prophecy is not confined to the bible but has ever been held before men's eyes in the vault of heaven. thus as "the heavens declare the glory of god, and the firmament sheweth his- 42- from bethlehem to calvary copyright 1998 lucis trust handiwork,"46 we have the prophecy of that world event which took place when christ was born in bethlehem, the "house of bread" and virgo rose above the horizon, whilst the star in the east shone forth. christ came, then, to his own flesh and blood because the world of men drew him and the love of the father impelled him. he came to give to life a purpose and fulfilment, and to indicate to us the way: he came to give us an example, so that we could be galvanised by the hope that "maketh not ashamed"47 to "press toward the mark for the prize of

with the outstanding religious figures to which they refer, but upon the times and the seasons. we saw how in the birth at bethlehem the date was fixed astronomically nearly four centuries after christ was born. the combination of virgo with the star in the east (sirius, and the three kings (symbolised by orion's belt) was the determining factor. the virgin was seen in the east, with the line of the horizon passing through her centre, and this is one of the factors determining the doctrine of the virgin birth. another instance can here be given to illustrate the astronomical background of our christian festivals. there are two festivals kept in the roman catholic and the higher anglican churches, called the assumption of the virgin and the birth of the virgin mary. one is celebrated on au

he can share in the "joy of the lord" as the wider reaches of consciousness become his; he can know the nature of that bliss which is the outstanding condition of god's nature. there is no need for human failure, nor for a definite break in the continuity of revelation. there is that in man which can enable him to bridge the gap between the kingdom in which he finds himself and the new kingdom on the horizon. human beings who are citizens of both kingdoms the human and the spiritual are with us today as always. they move with freedom in either world, and christ himself gave us the perfect demonstration of that citizenship and told us that we could do "even greater things" than he had done. such is the glorious future towards which man is oriented today, and for which all world events are p

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

. by bringing each group member into conscious rapport through naming and loving. b. by seeing all the group members as a circle of living points of light along with yourself in the circle, but not at the centre of the circle. c. by imagining all these points of light as fusing and blending to make a radiant sun, with rays of light going out towards the four corners of the earth. this constitutes the horizontal stage. stage three. there follows next a careful consideration of group purpose and technique. this technique will be different for each group; by a dynamic, unremitting following of the particular, indicated technique will the results be achieved. this technique must not be changed by anyone except myself. stages i and ii should be rapidly effective and almost instantaneous in thei

and constant consideration of those connected with you, or with any person, can emphasise unwittingly your selfishness and make it hard to free yourself from the enveloping net of sensuous life the life which lays its emphasis upon material possessions? you stand alone now and like it not. yes, for the first time in this incarnation your soul has made what i have called "the effort to call you to the horizontal life" it is now a possibility to you, whereas hitherto you have had the vertical life of spiritual aspiration and the self-centred life of personal comfort. the way of considered unselfishness lies open to you a way you never yet have gone. by that i mean, my brother, that you have never served with a completely sacrificial spirit. you have done kind things and made small sacrifices

efully for any physiological effects of an undesirable nature; report them should any occur. after the breathing exercise which i have given you, please do the following meditation work- 443- discipleship in the new age- volume i copyright 1998 lucis trust 1. sound the sacred word, the o.m, audibly, breathing it forth from the head to the heart. 2. then visualize a golden sun, slowly rising above the horizon. see yourself standing before it and slowly being absorbed into its beams. then imagine yourself acting as a lens or transmission point through which the "light of that radiant sun which is the light of love" may pour forth upon all whom you contact. 3. meditate upon the following words: 1st and 2nd months the light of love. 3rd and 4th months the power of loving understanding. 4. inse

at key can only be used intelligently and consciously when personality affairs are dropping below the threshold of consciousness. i would ask you: how much of your present so-called vision is dependent upon what others have seen and how much you discovered for yourself by climbing arduously and earnestly the mount of vision and (from that eminence which you have arrived at alone) looking out over the horizon towards the next peak of attainment for humanity? a disciple becomes an accepted disciple when he starts climbing towards the vision, towards the mountain top; he can also register consciously what he has seen and then begins to do something constructive towards materialising it. this, many throughout the world are beginning to do. a man becomes a world disciple in the technical sense

ALICE A BAILEY13 PROBLEMS OF HUMANITY

possibility of a universal religion at this time if ever; the divergences in doctrine and in the presented approach to god would appear to preclude any uniformity of approach. necessarily, the outer structure of the new world religion will be long in manifesting; there is little chance of its full emergence during the present generation. the signs, however, of its rising are already to be seen on the horizon, and the dawn of true thinking is revealing them; the blueprints are already drawn. the inner attitude of humanity and a few outer happenings indicate a true inner recognition of the necessity for a revisal of orthodox religion and a revival of its- 90- problems of humanity copyright 1998 lucis trust spiritual influence. these are ever the preliminary steps to creation. subjective real

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

tation of the sons of god (romans viii.22. it is for that manifestation they now prepare, these "sons of god who are the sons of men" it is for this coming forth to outer active service that they are already one by one entering into outer activity upon the physical plane. they are not recognised for what they are, but they go about the father's business, demonstrating goodwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of angels and of men. thirdly, there is humanity itself "the centre which we call the race of men" a centre at present full of chaos, turmoil and confusion, a humanity full of pain, bewilderment, disturbance, yet mentally aware of infinite possibilities, em

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

l quality condition and determine the current culture. c. the activity of the fifth principle, that of the mind. this mind principle is peculiarly active today in a broad and general sense. if i might put it symbolically the vertical activity of the mind which has affected individuals everywhere down the ages has always produced the mental guides, the directors and the leaders of humanity. today, the horizontal activity of the mind, embracing huge masses of the populace and sometimes entire nations and races, can everywhere be seen and this must lead inevitably to events and effects hitherto unvisioned and impossible. 3. the influence of the outgoing and the incoming rays at any time. you have often been told that these events for the emergence or disappearance of a ray influence is an eve

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

never move" as they say this, each person in the group makes the sign of the cross by touching the centre of the forehead, the centre of the chest, and each of the two eyes, thus forming the long limbed cross of the christ or of divine humanity. the cross is not, as you well know, simply a christian symbol. it is the great symbol of light and of consciousness and signifies the vertical light and the horizontal light, the power of attraction and the power of radiation, soul life and service. the cross as now made in the catholic churches, touching the forehead, the heart and the two shoulders is the sign of matter. it signifies in reality the third aspect. the cross which the group will make is the cross of christ and of the christ consciousness. gradually the cross of christ (the cross of

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

created die out or atrophy for lack of attention. later on, when the accepting disciple becomes the accepted disciple and is permitted to participate in ashramic activity, he adds the ability to register hierarchical impression; this however is only possible after he has learnt to register impression coming to him from his own soul (the vertical impression) and from the surrounding world of men (the horizontal impression. when he has taken certain important initiations, his magnetic aura will be capable of registering impression from the subhuman kingdoms in nature. again, later on, when he is a master of the wisdom and, therefore, a full member of the fifth kingdom in nature, the world of hierarchical life and activity will be the world from which horizontal impression will be made upon

today by the man in the street. there is also a more definite recognition of emerging spiritual values and a greater readiness to relinquish hindrances to service. the plans of the christ for humanity's release are more matured, for they had to wait until such time that the trend of human aspiration became more clearly emphatic; and the new era, with its latent possibilities can now be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. all of this is a challenge to the disciple. what is it that he must do? the disciple has to take himself as he is, at any time, with any given equipment, and under any- 112- telepathy and the etheric vehicle copyright 1998 lucis trust given circumstances; he then proceeds to subordinate himself, his

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

and human conduct. this will be increasingly the case. the preparatory stages for world fusion, blending and synthesis are present at this time, and in- 133- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this fact lies the hope of the world and the surety of the ultimate solution of the world problem along right lines. in connection with the vertical and the horizontal life of the fixed cross, it is instructive to note that the vertical life of the man upon that cross (no matter in what sign his sun may temporarily find position, is ever aquarius-leo. this indicates that the self-centred individual in leo learns the lesson of the cross and becomes decentralised, group conscious, and given to service. the horizontal arm is taurus-scorpio, indicatin

ilised, humanity will transcend- 296- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust itself. the spiritual values will emerge more clearly, the fact of the inner world will be no longer questioned as man's increased sensitivity enables him to respond to the higher impression and the inner inspiration; his ability to live the vertical life of the spirit and the horizontal life of relationship will grow with each decade. then the relation of life to form, of spirit to body, of the soul to the personality will demonstrate in the realm of quality, and the quality of the immediate divine aspect, the christ consciousness, will emerge in a manner undreamt of today by any of you even the most advanced thinkers. speculation on your part is useless. time alon

fusion and integration. the fusion of the personality into one functioning whole; the fusion of soul and personality consciously; the fusion of the threefold expression of divinity monad, ego and personality so that there is an appearance of the blended energies. the keynote of their influences is the power to include and the full expression simultaneously, in time and space, of the vertical and the horizontal life. it should be noted that there are seven forms of light, related to the substance of the seven planes. these are stimulated and enhanced by the twelve forms of light of the twelve creative hierarchies, related each of them to one or other of the twelve signs of the zodiac. on this i may not enlarge as it concerns the mysteries of the higher initiations. i simply make the statem

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

world betterment; there is a more definite recognition of emerging spiritual values among aspirants everywhere and a greater readiness to relinquish hindrances to service; the plans of the christ for humanity's release are more matured for these had to wait until such time that the trend of human aspiration became more clearly emphatic; the new era, with its latent possibilities, can be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. the significant spiritual effects of the war can now be clearly seen, and i can begin to consider with you (earlier than i had anticipated) some of the problems with which you as potential servers of the race and pledged disciples can now deal. i could wish, as far as the immediate present is concer

stage (discipleship in the new age, vol. i. pages 89-91) in connection with your full moon work, i seek to change the process which has been followed by you for so long the process of entering my study and there contacting me. i will give you another symbolic process which will follow five stages: 1. at the time of the full moon (covering five days) picture to yourselves an ocean of blue and upon the horizon can be seen slowly rising a blazing sun. 2. picture yourself as throwing yourself into the ocean, free of all encumbrances, worries, anxieties and cares, and as swimming towards a rowboat, lying midway between you and the rising sun. as you swim, you become aware of your group brothers, also swimming in the same direction. you recognise, know and love each other. 3. then visualise your

ual enterprise) of launching the great invocation. the magnitude of this task you have never realised and you have done little of a truly objective nature to bring this invocation to the attention of the public. three of you have done a great deal; the rest little or nothing at all. now i will outline for you a meditation which is not easy for you to do, but which symbolises both the vertical and the horizontal life of the disciple; this meditation is, again, built up around certain words esoterically understood. 1. affirm earnestly your discipleship and endeavour to link up with me, as the master of the ashram. 2. say the great invocation, emphasising one of the four stanzas during each of the four weeks of the month, and dwelling on its significance longer than the others. 3. your medita

ma work, exacting from him the full price for all past misdeeds. this, in reality, is not so. by the time a man is admitted into an ashram he has already worked off a very great deal of his karma, both good and bad, and is now ready to build his own cross upon which he takes his stand with his hands stretched out in blessing. that is the idea underlying this seventh meditation on the vertical and the horizontal position of the practising disciple. in this meditation you therefore have: the vertical life 1. god, or the divine reality, veiled by all forms. 2. the polar opposite to this, i.e, the matter in which this divine nature is expressed. 3. the method, based on ray tendencies, of this revelation. 4. the polar opposite, i.e, achievement. the trained disciple works always from the angle

e reality, veiled by all forms. 2. the polar opposite to this, i.e, the matter in which this divine nature is expressed. 3. the method, based on ray tendencies, of this revelation. 4. the polar opposite, i.e, achievement. the trained disciple works always from the angle of achievement, of attained success. this attitude he assumes as regards himself, the serving disciple, and the work to be done. the horizontal life 1. unity. as a result of his successful vertical life, the disciple feels himself at-one with all life in- 134- discipleship in the new age- volume ii copyright 1998 lucis trust all forms and with humanity in particular. 2. this works out naturally in understanding. because there are absolutely no barriers present, and there is also no realisation of difference, the disciple ca

are, they will eliminate selfishness and build in ashramic quality. part xi in our last series of instructions i summed up or summarised all the meditations (seven in number) which i have given to the group. i tried to show you the sequence of critical points in the life of the man in training for initiation. the last of these meditations was called the cross as the expression of the vertical and the horizontal life. this was portrayed by the two crosses- 135- discipleship in the new age- volume ii copyright 1998 lucis trust 1. 2. to these two symbols of the life of the disciple i seek at this time to add another one, which is a symbol of the attitude you should hold during the cycle into which you are now entering. you will see that i have combined the two crosses of the vertical and hori

nto which you are now entering. you will see that i have combined the two crosses of the vertical and horizontal life with the cross of humanity and have also added a circle at the summit of all three. what, my brother, does this mean? it signifies the following: 1. that the vertical life of spiritual contact with the ashram is constantly preserved by meditation, prayer and concentration. 2. that the horizontal life of service is preserved with equal care and that there is a constant stream of planned energy going out to all those who need help. 3. the long limb of the triple cross symbolises to the disciple that he must go down into the very depths of human life in order to prepare the masses for the reappearance of the christ and for the externalisation of the hierarchy. 4. the sphere at

in the kingdom of god. this vertical and horizontal activity holds the secret of creative meditation. it is invocative of the higher energies, and creates a channel of contact between soul and spirit. this is brought about by what i have called "vertical meditation" it is also evocative and creates a ferment or dynamic movement in that level of being which must be affected or changed, and this is the horizontal aspect. both the vertical and the horizontal activities are descriptive of the method of invocation and of evocation, as employed by all the linking groups between the various planetary centres; a reference to the chart (page 214) should help make this clear. but all these processes and the entire scheme of manifestation are brought about through organised and conscious meditative m

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the manifestation of the sons of god. it is for that manifestation that they now prepare, these "sons of god who are the sons of men; it is for this coming forth to outer active service that they are already one by one entering into outer activity upon the physical plane. they are not recognised for what they are, but they go about the father's business, demonstrating goodwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of angels and of men. thirdly, there is humanity itself "the centre which we call the race of men" a centre at present full of chaos, turmoil and confusion, a humanity full of pain, bewilderment, disturbance, yet mentally aware of infinite possibilities, em

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

s we continue our study of rule iii, i am myself struck with the appositeness of its words in connection with this particular historical cycle and in relation to the truths which are slowly taking form in the consciousness of humanity. new truths (and by that i mean truths which are new to the most advanced thinkers and which are only dimly sensed by the most advanced esotericist) are hovering on the horizon of the human mind. the ground is being prepared for the sowing of this new seed and the stage set for the emergence of new actors in the great drama of the unfolding revelation of deity. certain great concepts are firmly grasped by man. certain great hopes are taking form and will become the pattern of man's living. certain great speculations will become experimental theories and later

ion and an opened door to greater wonders. in the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference" the goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which shamballa demands should condition the attempt now in process of training those who will together seek initiation, will together pass through the portal on to the way, and who can together be presented to the one initiator as a "unit of light" this sense of synthesis (which must be increasingly demonstrated as each initiation is taken in

eling all this will be the work of the men and women of goodwill throughout the world, but in itself entirely objective worldwide and amazingly useful. disciples need to learn to think in terms of group synthesis. this implies the achieving by them of deepened subjective relationships and increased sensitivity to the higher impression and the inner inspiration. the vertical life of the spirit and the horizontal life of relationship must be expressed simultaneously in some measure, before the significance of these rules can be somewhat grasped. we have been considering shamballa, and i have given you some information (hitherto not communicated in words) re the council chamber of sanat kumara and of those who constitute its membership. i would pause here to remind you of two facts: 1. shamba

ery ancient truth, and one which is today an occult platitude. but life is not yet one in consciousness, however true it may be in fact. the reason for this is that life is loving synthesis in action, and of that there is little today in demonstration. we have life in activity but love, based on realised unity and leading to expressed synthesis, is still absent. the vision of it is, however, upon the horizon of many, for in these days many are attaining sight and light is pouring in. revelation will come when the world disciples and initiates have perfected the art of revelation. the task ahead is simple. the important aspect, at this time, of the basic oneness underlying all forms, and which the workers of today must immediately emphasise, is the fact of the kingdom of god, of the planeta

ll the work now to be done, and to convey to you an almost visual concept of the method whereby man has reached the stage of conscious life, of full self-awareness and creative expression. all of these were the expression of divine energy as it poured into his mechanism, via the silver thread of divine potency. this might be regarded as a threefold demonstration of the vertical life which becomes the horizontal life through the expression of creativity. man then indeed becomes the cross. when, however, he succeeds in constructing the rainbow bridge (which can only be done when man is upon the fixed cross, then finally the cross gives place to the line. this takes place after the fourth initiation that of the crucifixion. there remains then only the vertical line "reaching from heaven to he

"rounding out" of the evolutionary process. another summation of the entire process may be found in the lines from stanzas for disciples which i gave out some time ago (june 1930) and which will also be found elsewhere in this volume "in the cross is hidden light. the vertical and horizontal in mutual friction creates a vibrant cross scintillates, and motion originates. when the vertical assumes the horizontal, pralaya supervenes. evolution is the movement of the horizontal to upright positiveness. in the secret of direction lies the hidden wisdoms in the doctrine of absorption lies the healing faculty in the point becoming the line, and the line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace" it might be said that few, very few

d the extensive inclusive life of the modern or aryan initiate, is the objective held before the disciple upon the path of discipleship- 367- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and in the masters' ashrams. the presence in humanity today of an ardent intelligence and a growing inclusiveness is symbolised under the words "the vertical and the horizontal life; it is therefore visually portrayed under the symbol of the cross. i have here indicated to you, therefore, that the cross is strictly the symbol of aryan unfoldment. the symbol of old atlantis was a line, indicating the vertical line of mental unfoldment and aspiration. the christian consciousness, or the consciousness of the soul, is the perfecting and control of the mind, pl

the left. in the apprehension of the key, in the opening and shutting of doors, lies life eternal. know you and understand. the cross in the cross is hidden light. the vertical and horizontal in mutual friction create; a vibrant- 502- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust cross scintillates, and motion originates. when the vertical assumes the horizontal, pralaya supervenes. evolution is the movement of the horizontal to upright positiveness. in the secret of direction lies the hidden wisdom; in the doctrine of absorption lies the healing faculty; in the point becoming the line, and the line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace. the chalice the lower chalice rises

ALICE BAILEY THE LABOURS OF HERCULES

spatch" the second gate stood open wide and, from the light which veiled the distant scene, a voice emerged and said "pass through the gate. proceed upon thy way. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate 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 pla

bird, for red is the symbol of desire, and the bird is the symbol of that flashing forth into incarnation and of appearance in time and space. the bird appears quite frequently in the zodiac and mythological stories, hamsa, the bird of the hindu tradition "the bird out of time and space, stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies across the horizon in the light of the day, disappearing again into the darkness. our word "goose, comes from the same sanskrit root, through the icelandic, and when we say "what a goose you are, we are really making a most esoteric affirmation; we are saying to another human being "you are, the bird out of time and space, you are the soul taking form; you are god in incarnation" the crab lives half on t

of service and silence, where the assertive man, tired of talking of himself and pushing himself forward, loses sight of himself in the goal and silently serves. then we come to the third sign pisces, that of world saviors. the first constellation in pisces is that curious cluster of stars called "the band, connecting the two fishes, one fish headed straight to the north and the other swimming on the horizon. the fish headed toward the north is the symbol of the aspirant to the mysteries while the fish on the horizon represents the average person. the second constellation is andromeda, the chained woman. we have three women among the constellations, cassiopeia in aries representing matter seated in her chair, dominant; coma berenices in virgo who sacrificed her hair to be of service- 115

BLAVATSKY H P ANTHROPOGENESIS

the king of all sidereal orbs, as the visible image of the highest deity, would not have personified it by pollux, a demi-god only[[footnote(s* pindar. nem. x, 60, dissen* schol. eurip "orestes" 463, dindorf. see decharme's "mythol" etc, p. 654* the monad is impersonal and a god per se, albeit unconscious on this plane. for, divorced from its third (often called fifth) principle, manas, which is the horizontal line of the first manifested triangle or trinity, it can have no consciousness or perception of things on this earthly plane "the highest sees through the eye of the lowest" in the manifested world; purusha (spirit) remains blind without the help of prakrit (matter) in the material spheres; and so does atma-buddhi without manas "morals" p. 484 f* this strange idea and interpretation

f pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known only to the elohim, the self-initiated "higher gods- on earth only* in the book of enoch we have adam* the first divine androgyne[[footnote(s[[footnote continued from previous page] moon, conceived as twins. the sun, the immortal and powerful being that disappears every evening from the horizon and descends under the earth, as though he would make room for the fraternal orb which comes to life with night, is pollux, who sacrifices himself for castor; castor, who, inferior to his brother, owes to him his immortality: for the moon, says theophrastus, is only another, but feebler sun (de ventis 17. see decharme, p. 655* see "book of enoch* adam (kadmon) is, like brahma and mars

ost high "and acheron is 32 deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. the vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the pit, while observing, toward the northern pole that a certain circuit in the heavens always appeared above the horizon- they called it the mountain. as meru is the high abode of the gods, these were said to ascend and descend periodically; by which (astronomically) the zodiacal gods were meant, the passing of the original north pole of the earth to the south pole of the heaven "in that age" adds the author of that curious work, the "sphinxiad" and of "urania's key to the revelations "at noon, the eclip

"white island" the atala of the puranas. this was sheer nonsense, as the atala is one of the seven dwipas, or islands, belonging to the nether lokas, one of the seven regions of patala (the antipodes. moreover, as wilford* shows, the puranas place it "on[[footnote(s[[footnote continued from previous page] to those who are situated in places of no latitude (niraksha) both these have their place in the horizon. hence there is (on that land) no elevation of the poles, the two pole-stars being situated in their horizon; but their degrees of colatitude (lumbaka) are 90; at meru the degrees of latitude (aksha) are of the same number (43 and 44* wilford makes many mistakes. he identifies, for instance, sveta-dwipa (the white island, the "island in the northern part of toyambhudi" with england, an

hermes (now interpreted "word of god) in pymander) a creative speech (verbum, is the seminal principle scattered throughout the universe* in alchemy "mercury" is the radical moyst, primitive or elementary water, containing the seed of the universe, fecundated by the solar fires. to express this fecundating principle, a phallus was often added to the cross (the male and female, or the vertical and the horizontal united) by the egyptians (vide egyptian museums. the cruciform termini also represented this dual idea, which was found in egypt in the cubic hermes. the author of "source of measures" tells us why (but see the last page of xvi, about the gnostic priapus. as shown by him, the cube unfolded becomes in display a cross of the tau, or the egyptian, form; or again "the circle attached to

maragdine tablet, which, it is said, contained the essence of hermetic wisdom "separate the earth from the fire, the subtile from the gross. ascend from the earth to heaven and then descend again to earth" was traced on it. the riddle of the cross is contained in these words, and its double mystery is solved- to the occultist "the philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. it symboli

yramid or the triad is "form" with the hermesians the number four becomes the symbol of truth only when amplified into a cube, which, unfolded, makes seven, as symbolizing the male and female elements and the element of life* some students have been puzzled to account for the vertical line, which is male, becoming (vide infra) in the cross a fourpartitioned line- four being a female number, while the horizontal (the line of matter) becomes three-divisioned. but this is easy of explanation. since the middle face of the cube unfolded is common to both the vertical and the horizontal bar, or double-line, it becomes neutral ground so to say, and belongs to neither. the spirit line remains triadic, and the matter line two-fold- two being an even and therefore a female number also. moreover, acc

, while all other karshvares are combined with the word 'avat 'that' or those- upper earths" nothing could be plainer. the same may be said of the modern comprehension of all other ancient beliefs. the druids understood the meaning of the sun in taurus, therefore, when, while all the fires were extinguished on the 1st of november, their sacred and inextinguishable fires alone remained to illumine the horizon, like those of the magi and the modern zoroastrians. and like the early fifth race and later chaldees, the greeks, and again like the christians, who do the same to this day, without suspecting the real meaning, they greeted the morning star- the beautiful venus- lucifer[[footnote(s* dr. kenealy quotes, in his "book of god" vallancey, who says "i had not been a week landed in ireland f

d, the hyades are the rain or deluge constellations; and aldebaran (he who follows, or succeeds the daughters of atlas, or the pleiades) looks down from the eye of taurus. it is from this point of the ecliptic that the calculations of the new cycle were commenced. the student has to remember also, that when ganymedes (aquarius) is raised to[[vol. 2, page] 786 the secret doctrine. heaven (or above the horizon of the north pole) virgo or astraea, who is venus-lucifer, descends head downwards below the horizon of the south pole, or the pit; which pit, or the pole, is also the great dragon, or the flood. let the student exercise his intuition by placing these facts together; no more can be said "the connection" comments lyell "between the doctrine of successive catastrophes and repeated deteri

BLAVATSKY H P COSMOGENESIS

an into matter is accomplished, and the fourth race begins. the cross within a circle symbolises pure pantheism; when the cross was left uninscribed, it became phallic. it had the same and yet other meanings as a tau inscribed within a circle[[diagram] or as a "thor's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] by the third symbol- the circle divided in two by the horizontal line of the diameter- the first manifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principl

reative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical fall- i.e, when the separation of sexes by natural evolution took place- when the figure became[[diagram, the circle, or sexless life modified or separated- a double glyph or symbol. with the races of our fifth race it bec

ever being and becoming is also one: and this is space "explain, oh lanoo (disciple "the one is an unbroken circle (ring) with no circumference, for it is nowhere and everywhere; the one is the boundless plane of the circle, manifesting a diameter only during the manvantaric periods; the one is the indivisible point found nowhere, perceived everywhere during those periods; it is the vertical and the horizontal, the father and the mother, the summit and base of the father, the two extremities of the mother, reaching in reality nowhere, for the one is the ring as also the rings that are within that ring. light in darkness and darkness in light: the 'breath which is eternal' it proceeds from without inwardly, when it is everywhere, and from within outwardly, when it is nowhere (i.e, maya* on

la "is the great number of the divine mysteries" number ten is that of all human knowledge (pythagorean decade; 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. in the secret doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the infinite bosom of duration (a[[footnote(s* it is stated in book ii, ch. viii, of vishnu purana "by immortality is meant existence to the end of the kalpa" and wilson, the translator, remarks in a footnote

abraham and many others into palestine (p. 221. and such was the firm conviction of c. w. king, the author of "the gnostics and their remains" vamadeva modelyar (modely) describes the coming "night" most poetically. though it is given in isis unveiled, it is worthy of repetition "strange noises are heard, proceeding from every point. these are the precursors of the night of brahma; dusk rises at the horizon, and the sun passes away behind the thirteenth degree of macara (sign of the zodiac, and will reach no more the sign of the minas (zodiacal pisces, or fish. the gurus of the pagodas appointed to watch the rasichakr (zodiac, may now break their circle and instruments, for they are henceforth useless "gradually light pales, heat diminishes, uninhabited spots multiply on the earth, the ai

act in the history of religious[[vol. 1, page] 389 a key note to the moon. evolution in human thought, to anyone who has ever had a glimpse into the secret of ancient symbology. thus, he says "one of the first occupations among men, connected with those of actual necessity, would be the perception of time periods* marked on the vaulted arch of the heavens sprung and rising over the level floor of the horizon, or the plain of still water. these would come to be marked as those of day and night, of the phases of the moon, of its stellar or synodic revolutions, and of the period of the solar year with recurrence of the seasons, and with the application to such periods of the natural measure of day or night, or of the day divided into the light and the dark. it would also be discovered that th

nsmutation they became the quaternary- the triangle became the tetraktis[[footnote(s* see kant's critique de la raison pure (barni's transl, vol. ii, p. 54* in the greek and latin churches- which regard marriage as one of the sacraments- the officiating priest during the marriage ceremony represents the apex of the triangle; the bride its left feminine side and the bridegroom the right one, while the horizontal line is symbolised by the row of witness, the bridesmaids and best-men. but behind[[footnote continued on next page[[vol. 1, page] 615 space, force and matter. this transcendental application of geometry to cosmic and divine theogony- the alpha and the omega of mystical conception- became dwarfed after pythagoras by aristotle. by omitting the point and the circle, and taking no acco

ments, whence do they come, what is their signification. these elements perplex us in our researches, baffle us in our speculations, and haunt us in our very dreams. they stretch like an unknown sea before us mocking- mystifying, and murmuring strange revelations and possibilities (gen. of elem, p. 1[[footnote(s "vishwanara is not merely the manifested objective world, but the one physical basis (the horizontal line of the triangle) from which the whole objective world starts into existence" and this is the cosmic duad, the androgynous substance. beyond only, is the true protyle* by w. crookes, f.r.s, v.p.c.s, delivered at the royal institution, london, on friday, february 18th, 1887* how true it is will be fully demonstrated only on that day when his discovery of radiant matter will have

e] 674 the secret doctrine. tricity) that he might live in his second form. both the hieroglyph, and the text of chapter lxii. in the "book of the dead" show the identity of toum with fohat. the former represents a man standing erect with the hieroglyph of the breaths in his hands. the latter says "i open to the chief of an (heliopolis, i am toum. i cross the water spilt by thot-hapi, the lord of the horizon, and am the divider of the earth (fohat divides space and, with his sons, the earth into seven zones "i cross the heavens, and am the two lions. i am ra, i am aam, i ate my heir. i glide on the soil of the field of aanroo* given me by the master of limitless eternity. i am the germ of eternity. i am toum, to whom eternity is accorded" the very words used by fohat in the xith book, and

BOOK OF JASHAR

t this destruction is consistent with the laws of physics. thus, we find ourselves left with ultimate responsibility for our own survival. we are only guaranteed that, as we struggle to survive, the rules of game that we must play will never be changed arbitrarily or unpredictably. at the end of the story of noah, we may imagine ourselves on the heights with her, watching as her family spreads to the horizon. in the settlements below us are the seeds that will grow into the great semitic, indo-european, and dravidian civilizations of the world. after noah's death, these noahite settlements will proliferate beyond the horizon and will become a nation, and then will become many nations. the story of nimrod is about the process of becoming a nation, and the story of abram is about becoming ma

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ment through the eyes and other physical senses. your focus is outward into the physical world. when you are in a negative mood, or depressed, notice how you withdraw from your physical world. you turn your eyes down and your focus reflects subconscious thoughts and problems. the next time that you feel depressed or moody, lift your eyes; focus your attention outward and upward above the level of the horizon. be aware of your surroundings and communicate with them. you will begin to feel better. your gloom will fade and optimism will return. you see, when you turn your eyes down, you tend to relate to the subconscious. when you look straight outward, you tend to relate to your conscious mind, which is oriented towards the gross physical/material world. when you look up, you tend to relate

omplete book of witchcraft from the earth,the sun seems to describe a great circle in its travels. this path is called the ecliptic and the angle that it makes at any moment, as it rises above the eastern horizon, is called the ascendant. this name, ascendant, is also given to the sign of the zodiac that is rising at a given time. every four minutes the ascending sign is at a different angle over the horizon. it can therefore be seen that to obtain the correct sign and ecliptic, at the moment of birth, the time and place of birth must be accurately recorded. as the sun moves throughout the year, it passes through twelve different areas of sky and constellations. these are the houses of the zodiac, and like the hand of a watch, sweep round. the dividing lines between the houses are known as

se allowances are the orbs. interpretation interpretation of a horoscope is the hardest part as it is in any form of divination. the interpretation begins with listing the various aspects which appear; the relationship of the sun to the zodiac; the relationship of the moon; the ascendant's position; rising and by their signs. these traditional signs are: setting planets; positions above and below the horizon; relationships of the planets to the houses and to the zodiac signs; the decanates. all these aspects must be studied and explained. examples of what might be found are "mars square with saturn; jupiter and the sun in opposition, or jupiter sextile with mercury. mars square with saturn would indicate a certain amount of callousness due to mars' ruthlessness and impulsiveness, together

BUDGE E

the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the ho

ehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view the gods khenti-amentet, sekhet, sebeteh-ur, the four-terms, and teha-unnu.t this scene is explained by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three h

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

uch an extent that thou hast passed over the beautiful land, and the roads concerning which ra hath spoken to thee, o osiris. thou criest out, o ra, to the land of seker, and horus hath life upon his sands. come to khepera, o ra! come to khepera! work ye with the cord, o ye who make khepera to advance, so that it may give the hand (i.e, help) to ra whilst he passeth over the hidden ways of ra, in the horizon [come] in peace, in peace, o ra of the beautiful p. 87 click to view the kingdom of seker. p. 88 p. 89 [paragraph continues] ament. in the middle of the scene we see that the ground rises (see p. 103) and forms a kind of hollow mound, the highest point of which terminates in the head of a woman, which faces to the right; immediately above her head is a scarab which is in the act of des

eing towed along, and these goddesses receive him, p. 90 words which are addressed to the god by the goddesses are "come, o ra, in the peace of the tuat! let ra advance on the road in the boat which is in the earth, in his own body, and let his enemies be destroyed [the goddess] ament crieth) to thee, o ra, so that thou mayest join her, and mayest go forwards in the sky as the great one who is in the horizon, and mayest be towed along by those who tow thee, and, verily, mayest destroy all thine enemies" this address ra replies, saying "o ye who have received your weapons, o ye who have grasped your sceptres, o ye who shake your spears, o ye who stand by your tchefau food, who sit down to your offerings, who are the warders of food and bread and are the lords of the provisions in ament, isi

ss by you in peace" the "land of sekri" which is mentioned by the seven gods who are towing the boat of ra, lies immediately below the mound of earth, and forms, as it were, an oval island in the river of the tuat; its shape is, as m. maspero has said, an elongated ellipse, and it is formed wholly of sand. the "land of sekri" is described in the legend which is written at each end of the oval as "the horizon) of the hidden country of sekri, which guardeth the hidden body (or, flesh" this mysterious oval is supposed to rest upon the bodies of two man-headed lion sphinxes set tail to tail; of these, however, only the heads and fore quarters p. 94 appear, one at each end of the oval. each sphinx is called af, and he is said "to have his existence from the voice of the great god" and "his work

head at the top of the mound, stands the god sekri, in the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of

s of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to this great god every day unseeing [and unseen" on p. 98 the right (see p. 107) of the horizon is the serpent ankhaa-pau "who liveth upon the flames which issue from his mouth. his work is to protect the horizon, a

emta-a. teser-a. emma-a. sem-nes-f. tesem-em-maat-f. seqer-tepu. 8. teser-a. 9. emma-a. 10. sem-nes-f. p. 156 11. tesem-em-maat-f. 12. seqer-tepu. the text relating to these gods reads "the majesty of horus of the tuat saith unto the starry gods--o ye who are maat in your flesh, whose magical powers have come into being for you, who are united unto your stars and who yourselves rise up for ra in the horizon which is in the tuat each day, o be ye in his following, and let your stars guide his two hands so that he may journey through the beautiful ament in peace. and, o ye gods who stand up, who dwell in our land, light up ye your stars in the sky so that [i] may unite [myself] with the master of the horizon" 2. the twelve goddesses of the hours, who face to p. 157 the right, having each a

ith. 8. aunith. p. 158 9. tait. 10. arit-khu. 11. arit-aru. 12. uaat-testes. the text relating to the goddesses of the hours reads: click to view goddesses of the hours "the majesty of heru-tuati p. 159 saith unto the hours who are in this city--o ye hours who have the power of coming into being, o ye hours who are endowed with stars, o ye hours who avenge ra, fight ye on behalf of him that is on the horizon, and take ye your forms (or, attributes, and carry ye your symbols, and lift ye up your heads and guide this [god] ra, who is on the horizon, into the beautiful amentet in peace" the text goes on to say: click to view the crocodile ab-sha-am-tuat "behold the gods and goddesses who guide this great god along the hidden way of this city" 3. in front of the hours is an enormous crocodile

eru. 11. tcha-tuat. 12. tepi. the text which refers to these reads- p. 191 "this great god joineth those who will transport him through this city, and his sailors join his boat wherein he is in his hidden form of mehen. this great god addresseth words to the gods who dwell in this city, that is to say, to the gods who are the sailors of the boat of ra and to those who will transport [him] through the horizon so that he may take up his position in the eastern hall of heaven. their work in the tuat is to transport ra through this city every day, and they take their stand by the stream in this city whereon [saileth] the boat, and it is they who give water with their paddles to the spirits who are in this city, and they sing hymns to the lord of the disk, and they make to arise [his] soul in h

peed ye your arrows, make ready your javelins, bend your bows, and destroy ye for me my enemies who are in darkness; be ye at the portal of your horizon, and follow ye in my train when i unite myself to those who make adoration to my flesh in the mantit boat. it is, they who drive back the sebi serpent of neha-hra in the thick darkness, and when this great. god passeth on into the eastern hall of the horizon, they also travel on in the train of this god" over the upper register runs a line of text, which reads: p. 215 [paragraph continues"[this is] the hidden circle of amentet, where kheper uniteth himself to the form of ra, and where the gods, and the spirits, and the dead hasten) in the hidden forms of akert. if a copy of these things be made according to the figures which are depicted o

d if [a man] knoweth it, together with the names [of the gods, he shall journey round about and shall pass through the tuat, and he shall not be turned back from making himself a companion of ra" in the upper register are- 1. the god pankhi, who holds an ankh in his right hand, and a sceptre in his left. 2. a beetle, called kheper-ankh, apparently pushing along a zone of sand, or perhaps entering the horizon. the text which refers to these scenes reads "those who are in this picture in the tuat are in the forms of (i.e, they represent) the births of the god kheper, who is carrying his horizon to this p. 216 [paragraph continues] city, so that he may come forth into the eastern horizon of the sky" two serpents, standing on their tails, which cross each other near their tips. their heads and

is picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their destruction in the tuat" in the lower register are- 1. the god horus, hawk-headed and wearing a disk, leaning on a staff. click to view horus. 2. five 1 lakes of water, in each of which is submerged a male form; these figures are called the "subm

your serpent-figures with your two click to view (left) sem-nebt-het (right) sem-shet. hands, lift ye up your heads, whose hands are strong, whose feet are firm, who perform the journeyings which ye are bound to make, who make long your steps as ye go, unite ye yourselves to your offerings in the hall of the eastern horizon' their work is to make the serpent mehen to travel to the eastern hall of the horizon, and they unite themselves to their habitations after this great god hath passed through the darkness and hath taken up his place in the horizon" p. 238 3. the serpent sem-shet. on his back rests the red crown, and in an angle of it is a human head. 4. the serpent sem-nebthet. on his back rests the white crown, from each side of which projects a bearded human head. the text reads"[thes

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

th i came into a spacious room (shown indeed to the rest a great while before) in the middle of which stood a terrestrial globe, whose diameter was thirty feet, although nearly half of it, except a little which was covered with the steps, was let into the earth. two men might readily turn this globe about with all its furniture, so that no more of it was ever to be seen, just so much as was above the horizon. now although i could easily conceive that this was of some special use, yet i could not understand what those ringlets of gold (which were upon it in several places) served for; at which my page laughed, and advised me to view them more closely. in brief, i found there my native country noted in gold also; whereupon my companion sought his, and found that so too. now for as much as th

COSIMANO CHARLES ELEMENTARY PSIONICS

find water. but let us say you are looking for something on a very large map, such as where you want to move. you can, with some time, find the exact location of the the house you want. begin with the map that covers the most territory, like a map of the country or state. hold the pendulum over the vertical coordinates of the map and let it swing. mark the swing and then repeat the procedure over the horizontal coordinates. where they cross, there is the ideal location for you. in this case let us say they cross right over a town. your next move is to get a street map of that town and repeat the procedure all over again. this will give you an exact block to look for a home on. this method has been proven over the years to have some highly beneficial uses. lost people, for example, can be l

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

go introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda for global dictatorship that it reveals was far beyond the absorption or credibility threshold of their 'new age' minds. the horizon was filled with disappearing backsides and clouds of dust, and, for all i know, they may still be running. or, given how successful this book and subsequent ones have been, maybe they have learned a big, big lesson. running away from things we don't want to face is never the answer. it just delays, often briefly, removing the control of that which we fear. either way, to publish this b

omposite god made up of extraterrestrials. amen. if you look at the origins of the major religions, the stories are remarkably similar to those we hear today from people claiming to have met, or been abducted by, extraterrestrials. mohammed, the founder of islam in the seventh century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of going on a 'celestial journey. 6. and the truth shall set you free many people in the modern world who claim to have experienced extra

nd the cash has gone. the solution to this 'problem' will be the barcoded human being. what is clearly planned to hurry along the world central bank and one world currency is a global crash and currency chaos, using the tried and trusted methods. for that to work and the public mind to be conned, the elite will need to find a scapegoat for the crash, so the bankers and politicians can appear over the horizon on their white horses to offer the solution. an englishman called jonathan may, who worked in financial and oil circles for many years, realised what was going on and began to tell anyone who would listen. he tried to form a group of wealthy people who could construct an alternative money system to the one the elite controlled. threats were made on his life in england and he moved to a

DAVID ICKE CHILDREN OF THE MATRIX

al america and the greek historians, appollodorius and diodorus, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atlantis and mated with humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern research

matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the time every year that the illuminati elite gather at bohemian grove in northern california wearing their hooded robes for their infamous rituals under a 40-foot stone owl, as detailed in the biggest secret. i will mention more about this later on. the freemaso

e kingdom of satan into manifestation on earth, as one writer put it. the pentagram is symbolised by the goat head known as the "goat of mendes" or "baphomet, the image the knights templar secret society was accused of worshipping when it was purged in france after 1307. the goat head is also associated with the sirius system. the ancients designed massive temples to point directly at the spot on the horizon where sirius appeared at the "rising" and their key rituals were focused on sirius, just as many of the illuminati's are today. one example of these sirius-aligned structures is the temple of isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys

where aquarius is located (king arthur and the 12 knights of the round table are also sun and zodiac symbolism) in the roman julian calendar john the baptist dies on august 29th and john jackson points out in christianity before christ (american atheists, 1985 "on that day, a specially bright star, representing the head of the constellation of aquarius, rises whilst the rest of the body is below the horizon, at exactly the same time as the sun sets in leo (the kingly sign representing herod. thus the latter beheads john, because john is associated with aquarius, and the horizon cuts off the head of aquarius!"28 the reference to the "man carrying the water pitcher" in luke's gospel is more aquarius symbolism. john the baptist was an almost exact copy of bala-rama, the forerunner of krishna

DAVID ICKE THE BIGGEST SECRET

perseus, apollo, mercury, baldur,quetzalcoatl and far too many others to mention. jesus will, we are told, be bornagain. the sky is going to be rather crowded because khrishna, vishnu, buddha,quetzalcoatl and others, will also be there. the star at the birth ofjesus is another multideity story and goes back at least to thebabylonian tale of nimrod who, in a dream, saw a brilliant starrising above the horizon. the soothsayers told him that this foretoldthe birth of a child who would become a great prince.24 its allrecycling. jesus is a myth man.the invented character of jesus was a sun god, symbolic ofgods sun. the light of the world. this very phrase, light of theworld, was used by the aryan-phoenicians to symbolise the onetrue god thousands of years before the alleged birth of abraham, th

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical line symbolizes spirit. this spiritual force may move either from heaven to earth or from earth to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal, it becomes a symbol of the material, physical realm which is enmeshed

DEITUS

e process through which xeper occurs. at any moment, a person manifests the synthesis of all that he has experienced previously in the causal phenomenal world. an individual is, therefore, never the same exact person he was previously nor can he imagine exactly what he will become. the word runa, spoken during the aeon of set as an aeon-enhancing word, signified the distant, unknown, world beyond the horizon of man s conscious understanding. with the expansion of one s consciousness to new limits, the horizon of his understanding changes accordingly. runa remains constant since it is always the unknowable and never the known. the word remanifest, another aeon-enhancing word spoken during the aeon of set, signified the synthesis of all previous knowledge and experience, the final stage of t

DEMONIC BIBLE

in abramelin magic is called the "knowledge and conversation of your holy guardian angel) many "aeon strengthening" words were also spoken during the aeon of set. magus lewis conceptualized the cycle by which one "became" and declared it in the word remanifest. magus flowers conceptualized the unknown, the hidden, and declared it in the word runa. as a traveler might walk for days and never reach the horizon, runa is that horizon. as a traveler might walk for days only to find that everywhere he sleeps is "here" not "there, remanifest is "here. xeper is the process of "becoming; runa is the horizon of all that is unknown and beyond your understanding; remanifest is "here (the point at which you have "manifested; and xem is "there (the place to which your "higher self" is guiding you) xem m

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s of the major arcana (q.v) of which the twenty-two hebrew letters have been related, and the fifty-six (56) numbered cards of the minor arcana (q.v. some occultists believe that the tarot has an egyptian origin. others claim an eastern or middle eastern origin. the first tarot deck known to exist is the griginnior deck of italy, in the 15th century. tau: greek for the letter "t" and a cross with the horizontal bar at the top of the vertical line. the shape of a traditional ceremonial/ritual magician's robe. taurus "the bull" in astrology (q.v, the second sign of the zodiac (q.v) having the qualities of fixed (q.v) and earth (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red-orange. keywords include: stubbornne

DION FORTUNE MYSTICAL QABALA

because a thing is unknown by any capacity of the mind we at present possess, that it must for ever be unknowable. time is not only increasing our knowledge, but evolution is increasing our capacity and initiation, which is the forcing-house of evolution, bringing faculties to birth out of due season, brings the consciousness of the adept within reach of vast apprehensions which are as yet below the horizon of the human mind. these ideas, though clearly apprehended by himself after another mode of consciousness, cannot be conveyed by him to anyone who does not share this mode of consciousness. he can only put them forth in symbolic form; but any mind that has in any way had experienc of this wider mode of functioning will be able to lay hold on these ideas on their own plane, although it

thod. i was working on the thirty-second path, the path of saturn, uniting malkuth and yesod, a very difficult and treacherous path. in my horoscope saturn is not well aspected, and i have often experienced his opp9sing influence in my affairs. but after i had succeeded in treading the path of saturn out into the indigo darkness of the unseen until the moon of yesod rose in purple and silver over the horizon, i felt that i had received the initiation of saturn, that he was no longer inimical to me, but a friend who, though candid and stern, was to be trusted to protect me from mistakes and rash judgments. i realised his function mystical qabala page 48 as the tester, and not the antagonist or avenger. i realised him as time with his scythe, but knew also why he was called in hebrew shabbat

life. it is a straitening and a limiting; a binding and a constricting. form checks life, thwarts it, and yet enables it to organise. seen from the point of view of free-moving force, incarceration in a form is extinction. form disciplines force with a merciless severity. 9. the disembodied spirit is immortal; there is nothing of it that can grow old or die. but the embodied spirit sees death on the horizon as soon as its day dawns. we can see then how terrible must the great mother appear as she binds free-moving force into the discipline of form. she is death to the dynamic activity of chokmah; the chokmah-force dies as it issues into binah. form is the discipline of force; therefore is binah the head of the pillar of severity. 10. we may conceive that the first cosmic night set in, the

DION FORTUNE PSYCHIC SELF DEFENSE

and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came t

ory of similar experiences in past lives. the emotion surrounding a memory is invariably recovered before the actual image of the incident (this is one of the best tests for the accuracy of memories of past lives) this foreshadowing emotion may hang about for a long time on the threshold of consciousness before the images clarify sufficiently to became tangible. if the emotion that is rising over the horizon is of a painful nature it may cause considerable disturbance, and in the absence of an experienced adviser may be attributed to an occult attack, or to the psychic perception of evil influences in the occult group to which the neophyte is affiliated. it is necessary to use very great caution in drawing conclusions from the psychic impressions of an inexperienced student, who is apt to

this, one has to throw one self into a trance and then the mind is free to travel. it is usual to get someone who understands these methods of work to watch beside the body while it is vacated to see that it comes to no harm. in the ordinary way, when an occult attack is afoot, one clings to waking consciousness at all costs, sleeping by day and keeping awake and meditating while the sun is below the horizon. as ill-luck would have it, however, i was obliged to make one of these astral journeys at this season. my attacker knew this as well as i did. i therefore made my 70 of 103 preparations with all the precautions i could think of; gathered together a carefully chosen group to form the watching circle, and sealed up the place of operation with the usual ceremonial. i had not much faith i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e wind thereof, the herb thereof, all the cattle thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [8/10/2001 11:23:04 am] in the horizon, thou sendest forth thy light into the darkness, thou makest the darkness light with thy double plume, and thou floodest the world with light like the (13) disk at break of day. thy diadem pierceth heaven and becometh a brother unto the stars, o thou form of every god. thou art gracious in command and in speech, thou art the favoured one of the great company of the gods, and thou art t

e eye of horus; the calamities of unas have been done away by isis and nephthys. unas is in heaven, unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the horizon row him also"[5] the life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof"[6] in brief, the condition of the blessed is summed up in the following extract from the pyramid of pepi i "hail, pepi, thou hast come, thou art glorious, and thou hast gotten might like the god who is seated upon his

ars throb (497) the archers go round about, the (498) bones of akeru tremble, and those who are in bondage to them take to flight when they see (499) unas rise up as a soul, in the form of the god who liveth upon his fathers and who maketh food of his (500) mothers. unas is the lord of wisdom, and (501) his mother knoweth not his name. the gifts of unas are in heaven, and he hath become mighty in the horizon (502) like unto tmu, the father that gave him birth, and after tmu gave him birth (503) unas became stronger than his father. the ka's of unas are behind him, the sole of his foot is beneath his feet, his gods are over him, his ur i are [seated (504) upon his brow, the serpent guides of unas are in front of him, and the spirit of the flame looketh upon [his [1. pyramid of teta, 1. 327;

s the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial nile. unas is the great form, the form (515) of forms, and unas is the chief of the gods in visible forms. whatever he hath found upon his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath manifested his might as the great form through sah (orion [who is greater] than (517) the gods. unas repeateth his rising in heaven and he is the crown of the lord of the horizon. he hath reckoned up the bandlets and the arm-rings, he hath taken possession of th

e red crown sendeth forth, he increaseth, and the magical charms of the gods are in his belly (520) that which belongeth to him is not turned back from him. unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the soul of the gods is in unas, their spirits are with (522) unas, and the offerings made unto him are more than those made unto the gods. the fire of unas (523) is in their bones, for their soul is with unas, and their shades are with those who belong unto them (524) unas hath been with the two hidden) kha) gods who are without power (525; the seat of the

lf senenti-tu ent ren-f su tat baiu heh en aaru to adore his name. it is he who giveth souls to millions of forms, se-aaaua pa enti seaaaua-f ar neter ta pen and he magnifieth whosoever magnifieth him. now the god of this earth en pa suu her xut du nai-f matui the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (5 of 7 [8/10/2001 11:23:29 am] is the sun who is the ruler of the horizon [and] his similitudes are her tep ta tata-tha neter sentra em kai-set emment upon earth is given incense with their food offerings to these daily.[1] 6. faau-s aaui-set en pa neter emtuf setemu if she (i.e, thy mother) raiseth her hands to god, he will hear sebehu-set her prayers[2 [and rebuke thee. 7. amma su en pa neter sauu-k su emment en give thyself to god, keep thou thyself daily

the sun, and on her stomach the moon. those who believed that the sky was an iron plane imagined that the stars were a numbers of lamps which were hung out therefrom, and those who pictured the sky as a goddess studded her body with stars. one scene makes the morning and evening boats of ra to sail along the back of nut;[3] another depicts shu holding up the boat of the sun wherein is the disk on the horizon.[4] a third from the sarcophagus of seti i. represents nu the god of the primeval water holding up the boat of the sun, wherein we see the beetle with the solar disk facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made

disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name given to the sun by the egyptians in a remote antiquity, but the meaning of the word, or the attribute which they ascribed to the sun by it, is unknown. ra was the invisible emblem of god, and was regarded as the god of this earth, to whom offerings and sacrifices were made daily; and when he appeared above the horizon at the creation, time began. in the pyramid texts the soul of the deceased makes its way to where ra is in heaven, and ra is entreated to give it a place in the "bark of millions of years" wherein he sails over the sky. the egyptians attributed to the sun a morning and an evening boat, and in these the god sat accompanied by khepera and tmu, his own forms in the morning and evening res

back of a lion.[1] he no doubt represents the sun-god in the legend which made him to burst forth from a lotus, for the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (10 of 19 [8/10/2001 11:23:59 am] in the pyramid of unas the king is said to xaa em, nefer-tmu em sessen er sert ra rise like nefer-tmu from the lotus (lily) to the nostrils of ra" and to "come forth on the horizon every day"[2] neheb-ka is the name of a goddess who is usually represented with the head of a serpent, and with whom the deceased identifies himself. sebak a form of horus the sun-god, must be distinguished from sebak the companion of set, the opponent of osiris; of each of these gods the crocodile was the sacred animal, and for this reason probably the gods themselves were confounded

bstract noun kheperu may be rendered by "becomings" or "evolutions" the god was self-created, and was the father of all the other gods; men and women sprang from the tears which fell from his eyes; and the animal and vegetable worlds owed their existence to him. khepera is a phase of tmu, the night-sun, at the twelfth hour of the night, when he "becomes" the rising sun or harmachis (i.e, horus in the horizon. he is also described as" khepera in the morning, ra at mid-day, and tmu in the evening" see lanzone, dizionario, p. 927 ff; gr baut, plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (1 of 6 [8/10/2001 11:24:37 am] hymne ammon-ra, p. 264, note 2; pierret, panth on, pp. 74, 75; lef bure, traduction compar e des hymnes au soleil, p. 39; de roug, inscription d'ahm s, p. 110; archae

ord of the gods, when thou (8) dost create them, they ascribe praises unto thee. the azure goddess nut doth compass thee on every side, and the god nu floodeth thee with his rays of light (9) o cast thou thy light upon me and let me see thy beauties, me, the (10) osiris qenna the merchant, triumphant! when thou goest forth over the earth i will sing praises unto thy fair (11) face. thou risest in the horizon of heaven, and [thy] disk is adored [when] it resteth upon the mountain to give life unto the world" saith qenna the merchant, triumphant (12 "thou risest, thou risest, coming forth from the god nu. thou dost become young again and art the same as thou wert yesterday, o mighty youth who hast created thyself. not. my hand (13) thou hast come with thy splendours, and thou hast made heave

ssest through eternity and whose being is everlasting. hail thou disk, lord of beams of light, thou risest and thou makest all mankind to live. grant thou that i may behold thee at dawn each day" iv. a hymn of praise to ra by nekht, the royal scribe, captain of soldiers, who saith "homage to thee, o thou glorious being, thou who art provided [with all things. o tmu-heru-khuti, when thou risest in the horizon of heaven, a cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art

ry heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art heru-khuti (harmachis, the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of aukert (i.e, the netherworld, thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the p. 252 water, thou art sprung from nu, who fostereth thee and ordereth thy members. o thou who art crowned king of the gods, god of life, lord of love, all the nations live when thou dost shine. the goddess nut doeth homage unto thee, and the goddess maat embraceth thee at all times. they who are in th

other nut is adjudged to thy father nu" next: plate ii. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (6 of 6 [8/10/2001 11:24:37 am] sacred texts egypt index previous next plate ii. vignette i: the disk of the sun, supported by a pair of arms proceeding from the ankh, the sign of life, which in turn is supported by a tet the emblem of the east and of the god osiris. the tet stands upon the horizon. on each side of the disk are three dog-headed apes, spirits of the dawn, their arms raised in adoration of the disk. on the right hand side of the tet is the goddess nephthys and on the left is isis each goddess raising her hands in adoration of the tet, and kneeling upon the emblem aat, or hemisphere. above is the sky. this vignette belongs properly to the hymn to the rising sun.[2 [

signs# and, emblematic of food and drink. on each side is a figure of the deceased, but that on the left faces to the left and that on the right faces to the right (1) compare also the variant from the papyrus of mut-em-uaa (2) 2. see page 281, note i] p. 277 3. a table of offerings, upon which are laid a libation vase, plants, and lotus flowers[1. 4. two lions seated back to back and supporting the horizon, over which extends the sky. the lion on the right is called sef, i.e "yesterday" and that on the left tuau, i.e "tomorrow (to illustrate lines 13-16. 5. the bennu bird,[2] and a table of offerings (to illustrate lines 26-30. 6. the mummy of ani lying on a bier within a funereal shrine; the head and foot are nephthys and isis in the form of hawks. beneath the bier are vases painted to

ELLIS LOW TWELVE 1907

hostiles have improved the chance and are making off in all haste "but they expected the wounded martana to join them "two or three warriors have stayed behind to receive him, intending when he came up to place him on a horse and hurry after the main band. it is near morning, and we must lose no more time" even while he spoke a faint lighting up of the eastern sky showed. soon the sun would touch the horizon and another hard day's work was before us "i should be glad to give martana a soldier's burial" said the officer "but the best we can do is to treat him as we treat those scouts of ours who fall at the post of duty" so the blanket was carefully gathered around the bronzed form as it lay flat on the earth, and thus it was left "some of their scouts will probably visit our camp after we

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

re is no reason to suppose that any real indestructible principle has yet been discovered. matter may ultimately be found to be the same in essence, differing only in the arrangement of its particles; or two or three simple substances may produce all the varieties of compound bodies. the ancient ideas, of demetrius the greek physicist and of geber the arabian polypharmist are still hovering about the horizon of chemistry. in the twentieth century, successful nuclear fission has validated the transmutation of metals. the arabians also taught that the metals are composed of mercury and sulphur in different proportions. they toiled away at making many medicines out of the various mixtures and reactions from the few available chemicals. they believed in transmutation, but they did not strive t

annually. address: unit 168, lee valley technopark, tottenham hale, london n17 9ln, england. website: http/ www.astrologer.com/aanet/welco.html. astrological houses besides the 12 astrological signs and the astrological planets, the birth chart or horoscope also notes the existence of 12 astrological houses. the 12 houses are determined by drawing certain great circles through the intersection of the horizon and meridian, apportioning the whole globe or sphere into 12 equal parts. in practice, these lines are projected by a very simple method onto a plane. the space in the center of the figure thus delineated may be supposed to represent the situation of the earth. each of the 12 divisions or houses rules certain events, in the following order, reckoned from the east: 1. the basic self/phy

any curious features. the medium may have an impression of the sense of the communication or may not. the text may be couched in tongues unknown, and the character of the writing may be his own or a strange one. it may be so minute that a strong magnifying glass will be necessary for reading it; it may be mirror writing, if the power is applied from underneath the hand; it may come upside down if the horizontal direction is changed to face a particular sitter; the words may be written in a reverse order, as latipsoh for hospital; and it may be executed at tremendous speed. the automatic communications alleged to originate from philip the evangelist, cleophas, and frederic william henry myers, obtained by geraldine dorothy cummins, were sometimes delivered at the extraordinary speed of two

occurs when the sun appears to be at the point where the celestial equator (the earth s equator imaginably projected outward into space) meets the eliptical, the path that the sun appears to take as viewed from earth. as people observed the heavens in ancient times, among the first phenomena that became noticeable to them were the apparent movements of the sun, especially the different points on the horizon at which it rose day after day, and the variant length of days. the longest and shortest days (the solstices) and the equinoxes were important markers in the annual calendar, as were the points halfway between each of these days, signaling as they did important activities in the agricultural season. very early these points became ritualized, the occasions for feasts and celebrations. i

s of large groups of people to determine if there was any relationship between the positions of the planets in the solar system and such factors as a person s choice of profession. in their search for correlations they concentrated on outstanding professionals.sports champions, army officers, scientists, and so on. one of the first patterns they found was the presence of the planet mars at either the horizon or the midheaven (two significant positions in the birth chart) at the time of birth. the frequency of these occurrences far exceeded any normal distribution due to chance alone and gave rise to the name mars effect denoting a significant correlation between the position of the planets and professional achievement. writers, for example, had a significantly positioned moon, and scientis

escribes claimed memories of former existences revealed when she was hypnotized by her husband. sources: grant, joan. eyes of horus. london: methuen, 1942. new york: arno press, 1980. far memory. reprinted as time out of mind, a lot to remember. new york: arno press, 1980. life as carola. london: methuen& co. ltd, 1939; new york& london: harper& brothers, 1940; new york: arno press, 1980. lord of the horizon. london: methuen& co. ltd, 1943. return to elysium. new york: arno press, 1980. so moses was born. london: methuen, 1952; new york: arno press, 1980. winged pharaoh. new york: harper& brothers, 1938. kelsey, denys, and joan grant. many lifetimes. garden city, n.y: doubleday, 1967. grant, kenneth founder of a branch of the ordo templi orientis (oto, a ceremonial magick group in the trad

chical research. new york: paragon house, 1991. kaempffert, waldemar b. explorations in science. n.p, 1953. invention and society. chicago: american library association, 1930. science today and tomorrow. new york: viking press, 1945. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. kaf according to arabian tradition, a great mountain that stretches to the horizon on every side. the earth is in the middle of this mountain, like a finger in the middle of a ring. its foundation is the stone sakhrat, the least fragment of which is capable of working untold marvels. sakhrat, made of a single emerald, is said to cause earthquakes. kaf, which is frequently referred to in eastern tales, is said to be the habitation of genii. to reach it one must pass t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ften associated with christianity, in which the fish is frequently used as a symbol of jesus; in greek the word for fish, ichthus, was a acronym for the phrase jesus christ, god s son and saviour. the passing of the earth to a new astrological age would bring a new religion or spiritual perspective to dominance. however, during the last half of the twentieth century, as a new millennium loomed on the horizon, a variety of occult groups predicted the coming new age at the same time as the new millennium. among the early groups predicting the new age was the london-based universal link, which originated in the contact of richard grave of worthing, england, with a spirit entity who came to be known only as limitless love. this entity first appeared in 1961 and gave grave a variety of messages

ess, 1985. the pathwork of self-transformation. new york: bantam doubleday, 1990. pierrakos, john c (1921) psychiatrist john pierrakos, the husband of psychic channel eva pierrakos, was a student of controversial psychiatrist wilhelm reich and the founder of a system of bodywork called core energetics. pierrakos was born in a small town, neon oitylon, in greece. in 1939, as world war ii loomed on the horizon, he left greece for the united states. he settled in new york and attended columbia university eventually earning an m.d. with a specialization in psychiatry. he eventually earned a ph.d. in psychiatry. in the late 1940s, he came to know reich and studied with him until he ran into trouble with the authorities for his teachings and practices concerning orgone energy (his version of wha

have pointed out that it is possible to guide a pen under these circumstances, but it is not clear whether they are suggesting a conscious or even subconscious deception on her part. the circumstances of the production of rosher s automatic scripts are in no way comparable with the deliberate mystification of a professional magician. grace rosher died in july 1980. sources: rosher, grace. beyond the horizon. london, 1961. rosicrucian anthroposophical league the rosicrucian anthroposophical league was founded in 1932 by samuel richard parchment (b. 1881, an astrologer and occultist who trained with max heindel. during the 1920s, parchment became a leader in the rosicrucian fellowship, founded by heindel, which published his early writings. however, he broke away from the fellowship after h

address questions to the fingertips of his own free hand. this trance phenomenon, as well as others similar to it, might now be considered to be the result of suggestion or hyperesthesia (see also eyeless sight; transposition of the senses) stonehenge ancient prehistoric monument of standing stones located in wiltshire, england. the name derives from the old english hengen( hung up, referring to the horizontal lintel stones. over the centuries, legend ascribed stonehenge to druidic, roman, and danish construction, but it is now generally accepted that it dates from neolithic times and stands as the culmination of the period of megalith construction, remnants of which can be found across the british isles. it was probably last in use about 1400 b.c.e. megalithic (large stone) monuments exi

e of electromagnetism or bust. in contrast, john hasted, another british scientist who has tested uri geller, continues to support the reality of the geller effect and also believes that there is evidence of an electromagnetic field in the phenomenon. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. taylor, john the horizons of knowledge. n.p, 1982. science and the supernatural. new york: e. p. dutton, 1980. the shape of minds to come. n.p, 1971. superminds. london: macmillan, 1975. tea leaves, divination by one of the most popular forms of fortune-telling, depending largely upon psychic intuition. after a cup of tea has been poured, without using a tea strainer, the tea is drunk or poured away. the cup s

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

general accounting office, at the behest of new mexico congressman steven schiff, searched official archives for relevant documents, uncovering little of interest. around the same time, in 1994, the u.s. air force declared that there had indeed been a cover-up; it had been of project mogul, a highly classified project in which balloons were sent aloft to monitor possible soviet atomic tests over the horizon. a mogul balloon had come down near roswell, and the military s effort to keep it a secret sparked the legend of a ufo crash. in the face of press and popular skepticism (much of it focused on the explanation s failure to account for reports of bodies) the u.s. air force renewed its inquiries. on june 24, 1997, it contended that the supposedly alien bodies were in fact anthropomorphic

FAUST

decked, they ll now create a rare effect. aloud. hark how in anger now they chatter, with clank of tin each other batter! and torn old flags on standards flutter free, that waited stirring breezes restlessly. reflect, an ancient folk stands ready there and in this modern conflict fain would share. fearful resounding of trumpets from above, a perceptible wavering in the enemy s army. faust already the horizon darkles, yet meaningful anon there sparkles a crimson-red, portentous light; and now the weapons glitter bloody, the air, the woods, and cliffs are ruddy; the whole sky mingles in the fight. mephistopheles the right flank stoutly holds its station; but towering midst them, self-reliant, i see jack fight-hard, nimble giant, busy and swift in his own fashion. emperor at first i saw one a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

els in the throat sefirah knowledge/first. the vowels also empower the undifferentiated names in the supernal sefirah wisdom/east to become manifest with a characteristic vibrational signature in the world of creation (see figure 3.5 on page 89. the sinatic alef is written by scribing the vertical line first (central column, from the top point (sefirah crown/above) downwards (see figure 3.2. then the horizontal line is scribed from right to left (column of the right. finally, the diagonal line is drawn from the left end-point of the horizontal line upward to the right across the vertical stroke (column of the left. the columns of the left and right are opposite reflections in the clear mirror of the central column. in the etz hachayyim (tree of life, the vertical stroke is called the line

feet and wipe a little water on their heads. if you are focusing on the lord hvhy as your small face chosen ideal, then you might want to place an image on the wall that displays the name. a previous section described the visualization of the sinatic or ezra hebrew name as dancing letters of fire (of various colors according to one s choice) against a solid circular background. one can use either the horizontal or yosher form of the name hvhy. place the solid black circle of the tzimtzum against a solid light blue background, which represents the negatively existent light of the% e2 2 e" 2' 8: h 2 +5 endless. constructing the letters and the light blue background of the tzimtzum from day-glo colored material, which glows when a black light is shined upon it, is an interesting enhancement

into a comfortable rhythmic cadence. as you repeat the mantra, visualize the hebrew letters of the name hvhy as dancing letters of fire against a solid circular background, surrounding which is a light blue background. see that visualization either within your heart center or before your eyes. you may choose to see them either as sinatic hebrew letters or ezra hebrew letters. you may elect to see the horizontal version of the name hvhy or the vertical yosher form (figure 2.3 on page 67, figure 6.1 on page 168, figure 7.1 on page 194, and figure 7.2 on page 195. it is possible to do this with your eyes open or closed. see the letters in the color that appeals to you xfire orange red, white, gold, etc. while you could use different colors for the circular tzimtzum, black is recommended. do n

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

t, which is revealed to the world from the intelligible sun, sometimes more strongly, sometimes less strongly. which habit is called magia: and this, when it is directed to supernatural principles is divine; when towards the contemplation of nature and scrutiny of her secrets, it is called natural; and it is called middle or mathematical as it consists in reasons and acts of the soul, which is on the horizon between corporeal and spiritual, spiritual and intellectual. and, to return to our purpose said isis to momus, the stupid and senseless idolaters had no reason to laugh at the magic and divine cult of the egyptians, who in all things and in all effects, according to the proper reasons of each, contemplated the divinity; and knew how through the species which are in the womb of nature

FRATER ELIJAH ANGELS OF CHAOS

ss to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. whe

ic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarlet brother takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guidin

hren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge&

l around us all the time. the closing picture can be viewed as a gateway projection (333 (666 (999. the creed of the black brother in jest is also displayed. i/15b: a picture of the three headed wyrm. a trap of the question, why. to comment is to destroy the silence and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee new temple, which is on the horizon. the realm of the scarlet brotherhood. the cipher refers to 3 i s (6) words from the first sentence (7) words per sentence in the core paragraph (5) words in the last sentence. this gives us 3675, as per plate i/6b. the i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: need we say more on this? this is so obviously true, one just needs to

n set theoretic notation is: c= a+ bi a,b r& i(-1) this is the set of numbers a (which are wholly real) and the set of b multiplied by the imaginary root i. the graph of a complex value falls on a 2 dimensional coordinate system (in these cases; higher dimensional cases are extremely complex no pun intended, and require modification into a whole new set of numbers with modified mathematical laws. the horizontal axis is the real axis (consisting only of the a values) and the vertical axis is the imaginary axis. so the graph of the number (1+ i) looks like the following: now let us examine the concept of i under various degrees or powers. let i(-1) be our starting supposition. this is created to assuage our conscious mind that even though the square root of negative one does not make sense

the graph, we have the i rotated about the origin. this is the representation of the fourfold glyph of eye of the binah exploration in liber chrnzn. appendix v- the binding of the eye/ i one of these days i m gonna drag your ass to church and throw some holy water on you- my father outline: the following is a modified version of the mass of chrnzn. physical temple prepared ground and center cast the horizon *h statement of intent perform the invocation of the angel perform the invocation of the 1 st aether perform the invocation of chrnzn explosion perform the statement of office banish/ collapse the horizon *h- this is a method i created for opening the astral temple on the horizon of the scarlet desert. any method of creating a sacred space should suffice for the same purpose. the instr

e forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge el/ lil (ay-lah/ lee-lah) the same/ first aether micaolz (mee-kah-oh-el-zoad) mighty saanir (sah-ah-nee-ray) parts madriiax (mad-dah-ree-ee-ahx) o ye hea

ot tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of the eye- results as i descended from my flight, i heard the drums the drums of evil- heavenly flight (surface) we come here now, unsure and unfit in unfilled and half-managed desires. the shell seeks continual fulfillment of divinity in the act of sex, to proclaim it s reality. it seeks to cross the chasm by unity with another shell. this seems false from the

FRATER U D PRACTICAL SIGIL MAGIC

eral sigil: figure 7 ince this is far too complicated, we will want to simpli s fy it: figure 8 further exploration of the word method/ 25 e certainly won ft find it difficult to d at the same time for a u as well as r a d. you will note that we have left out quite a lot, but we have also added some embroideries or supplements e.g, the vertical line drawn through the middle of the whole sigil and the horizontal line cutting the whole circle in half. what is important.at least in the beginning.is that we are theoretically able to rediscover all our basic letters in the sigil (even in its stylized version) now w recognize the letters t, h, i, y, w, o, e, v, u, d, and p, especially if we keep in mind that the same lines may be interpreted in several different fashions. the arc, for example, m

FREEMASONS SATANISM AND SYMBOLISM

tion: what does masonry's emblem of the 'cross and crown' actually symbolize" answer "the 'cross' of freemasonry is a philosophical cross, according to albert pike 'morals and dogma, p. 771. it is philosophical in the sense that it represents the generating fecundating principle by the perpendicular shaft [phallus, and the matrix of womb of nature, the female producing principle [female vulva, by the horizontal shaft. the philosophy of the masonic cross is totally phallic. the 'crown' of this masonic emblem is also phallic, it being the first emanation of the cabalistic sephiroth [c.f. mcquaig, the masonic report, norcross, georgia, answer books and tapes, 1976, p. 34] masons have taken the cross of jesus christ and turned it into a phallic symbol. how dare they take the crown of jesus chr

ig, the masonic report, norcross, georgia, answer books and tapes, 1976, p. 34] masons have taken the cross of jesus christ and turned it into a phallic symbol. how dare they take the crown of jesus christ and turn it into a phallic symbol? actually, the cross was made to be representative of the entire sex act- heterosexual intercourse- by pretending the perpendicular staff to be the phallus and the horizontal bar be the female sex organ! one side issue that this quote settles is that this official masonic publication, printed in contemporary times, 1976, quotes albert pike as an authority. we have had many emails from masons claiming that albert pike had been discredited by contemporary masonry, and even some email suggesting that a "rogue" albert pike wrote morals and dogma and magnum o

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

d was much simpler than was that which came to prevail in later ages, at a time when every religious conception was closely veiled beneath a mixture of astrology and mythology. after the planets came to be regarded as active agencies in reproduction, and powerful in directing all mundane affairs, the virgin of the sphere while she represented nature was also the constellation which appeared above the horizon at the winter solstice, or at the time when the sun had reached its lowest point and had begun to return. at this time, the 25th of december, and just as the days began to lengthen, this virgin gave birth to the sun-god. it is said that he issued forth from her side, hence the legend that gotama buddha was produced from the side of maya, and also the story believed by the gnostics and

as applied to mortals, it comprehended the power to create combined with perceptive wisdom or knowledge. this idea, portrayed as it was by a mother and her child, linked woman with the stars. it produced the "virgin of the sphere" queen of heaven "isiac controller of the zodiac" at the same time that it made her the mother of all mankind. every year this virgin of the sphere as she appeared above the horizon at the winter solstice gave birth to the sun. astronomically this new sun was the regenerator, by which all nature was renewed. mythologically, after the higher truths contained in these doctrines were lost, it came to be the savior, the son of the virgin, the seed of the woman, which was to bruise the serpent's head. that the religion of an ancient race comprehended a knowledge of the

eet, and covers an area of nearly fourteen acres. an able writer in describing the pyramids says that the first thing which impresses one is the uniform precision and systematic design apparent in their architecture. they all have their sides accurately adapted to the four cardinal points "in six of them which have been opened, the principal passage preserves the same inclination of 26 degrees to the horizon, being directed toward the polar star. their obliquity being so adjusted as to make the north side coincide with the obliquity of the sun's rays at the summer's solstice, has, combined with the former particulars, led some to suppose they were solely intended for astronomical uses; and certainly, if not altogether true, it bespeaks, at all events, an intimate acquaintance with astronom

ers. we must then look for a solution of this problem to those ages in which the higher truths of an older race were partially forgotten, and to a time when phallic worship had supplanted the adoration of light or wisdom. the cross doubtless came into use as a religious emblem at a time when the sexes in union began to stand for the god-idea, the lower end of the upright shaft being transfixed to the horizontal bar. as soon as the male energy became god, the cross gradually grew into the figure of a man with arms extended. it became the original "life giver" it was adam, the creator of the race. doubtless for ages adam represented the god-man-phallus-tree of life, or cross idea. he was the progenitor of the race. from this same idea sprang ancestor worship, or the deification of the past v

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

manuscript commonplace book,collec tan eametaphysica.he also came to know manyofthe most prominent spiritualistsofthe time; men suchas]ames burns, the revd williamstaintonmoses.johnjames,and e. dawson rogers.3but the chief attraction of spiritualism remained its ability to revive his faith in an afterlife, albeit at the cost of further alienation from the catholic church:itremains to be said that the horizon opened by spiritism, as of another world and its prospects, and of the possibility in earthly life of belonging in a sense toboth,led me further away from the notionofan infalliblechurchwhich offered hell opened to christiansinplace of eternal hope. i beheld on the further side, in the so-called hither hereafter, a place where men can dwell and healed by slow degrees of all their hurts

GILBERT THE MAGICAL MASON

t of deity working in nature by the triad- by means of two opposing forces, the active and passive, male and female, volatile and fixed, positive and negative, and each a monad power, vis, or unity. trace with me the tetrad through mind, religion, symbol255 ism, alchemy and physics. let us take the two opposing forces pictured, as of old, by the upright linefor the active, volatile, positive, and the horizontal line for the passive, fixed, negative, and female. let us consider them in conjunction: place the one over (i.e. across) the other, and we obtain the simple cross, or again, suppose the upright rod to move a certain distance from side to side, and the horizontal bar tobemoved up and down an equal distance, and the perfect square of four equal sides is produced. it matters little whi

GILBERT THE SORCERER AND HIS APPRENTICE

with fish tails anyway? no, of course not, they are made like ourselves, only beautiful. more beautiful than we ever are' they are natural instinctive poets, these celtic islanders of the west. i stood once with an old boatman on the western shore of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight. we might just take a boat and

ributions is essential. and here i may interpose a hint to the beginner. learn from the very first to be very careful in the formation of the hebrew letters. never by any chance allow yourself to try and write them cursively as you do english. a few hints here may be useful to the beginner, and savehimmuch time and trouble hereafter. the general idea of the hebrew letters is the square formation, the horizontal lines being thick, and the perpen255 dicular lines thin. the easiest way to acquire this is from the first to write with the pen held in the direction of the lines andnotes on the first knowledge lecture 117to press heavily on the horizontal, lightly on the vertical. also copy every letter as though it were a mechanical drawing. in the examinations that follow each knowledge lecture

and the appellation male and female sometimes used is open to. serious misconcep255 tion; reallyitis the objective energy which does something, and the subject- matter to which that something is done.themost obvious symbol for the receptive matter is water, whose characteristic, when lying at rest, is to repose in a horizontal plane;sovasthe point in the circle symbolises the first manifestation, the horizontal line symbolises the first division into receptive and energising, and gives us fig. 3.thecirc1erepresenting infinity, and the diameter man255 ifested matter which is finite, we should naturally expect tooccultsymbology175findthattherewas no discoverable relation between them 255'thefinite cannot comprehendtheinfinite. andsoinfactitis; this relation, the despair of mathematicians, is

them, which we for the present call 'fohat- clearly a simple line is incomplete as a symbol; therefore on this earth plane we require a figure which shall typify three in one, and this the triangle does better than any other figure.thetriangle apex upwards (fig. 6) symbolising the aspiring nature of fire, that with the apex down (fig. 7) the unstable quality of water, and also by its base upwards the horizontal extension. as these elements become more material still, their base lines are doubled; thus air partakes of the aspiring quality of fire,butin a more material and earthy state, and accordingly the symbol of air is (fig. 8. similarly earth is matter in a still more gross state than water, and its symbol is (fig. 9; and thus we get the four elements of the ancients. in regard to these

GNOSTIC HANDBOOK

niously and conformably ranked, in integral expansion, in the double sense of''amplitude" and" exaltation. in fact, this double expansion of the the gnostic handbook page 16 being may be regarded as taking place horizontally on the one hand, that is, at a certain given level or degree of existence, and vertically on the other, that is, in the hierarchical superimposition of all the degrees. thus, the horizontal direction represents" amplitude" or integral extension of the individuality taken as basis for realization, an extension which consists in the indefinite development of a given group of possibilities subject to certain special conditions of manifestation; and it should be clearly understood that. in the case of the human being, this extension is in no very confined to the corporeal

ich the corporeal state is properly only one. the vertical direction represents the hierarchy, likewise and a fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the cross, rene guenon if we wish to conceptualize the "great chain of being" there is a simple place to start. let us begin by viewing material li

life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spi

in it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, material and quantitative, while the spiritual emphasises spiritual, ethereal and qualitative. the vertical line represents ethics, content and meaning, the horizontal represents results, activity and relativity. the interface between these two lines is within the "sacred centre. it is from this centre that we can begin to unfold some of the major concepts of the traditional view of the world. the sacred centre is the point where man touches the divine and can come under the influence of the spiritual world while existing within the physical, it i

the world. the sacred centre is the point where man touches the divine and can come under the influence of the spiritual world while existing within the physical, it is only at this nexus that enlightenment is possible. the gnostic handbook page 17 if we consider the image of the cross we can delineate certain characteristics, there is the sacred centre, the vertical line becomes the axis mundi, the horizontal line becomes the earth, above which are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, p

much in common with jesus and early christianity. in egyptian mythology horus is also sometimes seen as the fisherman. there are many ways to image the astrological ages, in one egypt tradition isis is related to taurus, osiris to aries, horus to pisces and maat to aquarius. the start of the pyramid age was linked to leo and many believe that the sphinx was carefully ligned to the image of leo at the horizon, while it forms embodied the priestess of virgo and the form of the lion as it represented the change from one astrological age to the next (virgo to leo. heraldic cycles the platonic year is 25,920 years long and hence each sign cover 2160 years. each of these signs can be further sub-divided into minor precessional cycles, each of which is 180 years long. in each astrological age the

usively proven that the sphinx shows signs of major erosion from rain-water. the evidence suggests that this level of erosion would have demanded a very different environment from today. when this is coupled with the astrological image that the sphinx encodes (the lion head represents leo, a likely dating is found around 10,500 bce. this is when the feet of the sphinx would be aligned with leo on the horizon. it also fits well with the erosion evidence. many see this period, when great cataclysms such as the onset of the last ice age changed the face of the earth and arctic man was driven to migration as the source from which later scattered esoteric traditions are the reverberations. this polar culture held within it the key perennial wisdom of its people. this tradition was carried throu

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

an, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothet

GOLDEN DAWN RITUALS B

of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the botto

GOLDEN DAWN RITUALS C C1

he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and planetary hour must be employed for maximum effect. in general, the waxing moon is the time best suited for invoking the planets to use their force to attract, and the waning moon is best to repel planetary force. 11 l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l l k k f f \yhla hwhy

GOLDEN DAWN RITUALS SADD

corresponding to the tarot trump to be found in triangle no. 2. note: thou shalt paint these pyramids in the flashing colors. thus, even in the servient square, the spiritual force of that square is attracted, allowing for maximum potency of the nature of that square. tablet of union 26 triangle no. 1 element of the vertical column (m in the 1st column) triangle no. 2 m. triangle no. 3 element of the horizontal column. triangle no. 4 m. below is a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is

ter d.d.c.f. 27 it is to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve sq

GOLDEN CHAIN AND THE LONELY ROAD

demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

known and unknown that had preceded them in this land. and who could say just what civilizations might have existed in peru in the unexplored regions of the past? every year archaeologists come up 5 fr. molina 'relacion de las fabulas y ritos de los yngas, in south american mythology, p. 61. 6 royal commentaries of the incas. graham hancock fingerprints of the gods 63 with new finds which extend the horizons further and further back in time. so why shouldn t they one day discover evidence of the penetration into the andes, in remote antiquity, of a race of civilizers who had come from overseas and gone away again after completing their work? that was what the legends seemed to me to be suggesting, legends that most of all, and most clearly, had immortalized the memory of the man/god virac

flows beneath it. picture yourself on board that ship as it rolls, standing on the deck, gazing out to sea. you rise up on the crest of a wave and your visible horizon increases; you fall back into a trough and it decreases. the process is regular, mathematical, like the tick-tock of a great metronome: a constant, almost imperceptible, nodding, perpetually changing the angle between yourself and the horizon. now picture the earth again. floating in space, as every schoolchild knows, the axis of daily rotation of our beautiful blue planet lies slightly tilted away from the vertical in its orbit around the sun. from this it follows that the terrestrial equator, and hence the celestial equator (which is merely an imaginary extension of the earth s equator into the celestial sphere) must also

g wolves whose father was fenrir. one of these monsters chased the sun to take possession of it. the chase was for long in vain, but each season the wolf grew in strength, and at last he reached the sun. its bright rays were one by one extinguished. it took on a blood red hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were no better than wolves, eager to destroy each other. soon the world was going to sink into the abyss of nothingness. meanwhile the wolf fenrir, whom the gods had long ago so carefully chained up, broke his bonds at last and escaped. he shook himself and th

ght are of equal length. because the earth s axis is slowly but surely precessing in a direction opposite to that of its own orbit, the points at which it lies broadside-on to the sun must occur fractionally earlier in the orbit each year. these annual changes are so small as to be almost imperceptible (a one degree shift along the ecliptic equivalent to the width of your little finger held up to the horizon requires approximately seventy-two years to complete. however, as de santillana points out, such minute changes add up in just under 2200 years to a 30 passage through a complete house of the zodiac, and in just under 26,000 years to a 360 passage through a complete cycle of precession. when did the ancients first work out precession? in the answer to this question lies a great secret

ove ground level.1 it consists, moreover, of 203 separate courses of masonry, with the average course height being about two and a quarter feet.2 averages do not tell you everything, as i discovered soon after we began the climb. the courses turned out to be of unequal depth, some barely reaching knee level while others came up almost to my chest and created formidable obstacles. at the same time the horizontal ledges between each of the steps were very narrow, often only a little wider than my foot, and many of the big limestone blocks, which had looked so solid from below, proved to be crumbling and broken. somewhere around 30 courses up santha and i began to appreciate what we had let ourselves in for. our muscles were aching and our knees and fingers stiff and bruised yet we were barel

through time and space towards some as yet unidentified objective? from this altitude, though the southern sky was partially occluded by the vast bulk of the pyramid of khafre, i could see all the western sky as it arched down from the celestial north pole towards the distant rim of the revolving planet. polaris, the pole star, was far to my right, in the constellation of the little bear. low on the horizon, about ten degrees north of west, regulus, the paw-star of the imperial constellation of leo, was about to set. under egyptian skies just above the 150th course, ali hissed at us to keep our heads down. a police car had come into view around the north-western corner of the great pyramid and was now proceeding along the western flank of the monument with its blue light slowly flashing

ity, the mercy and the compassion of god. behind me, to the south-west, the top 22 courses of khafre s pyramid, still clad with their original facing stones, seemed to float like an iceberg on the ocean of moonlight. knowing that we could not stay long in this bewitching place, i sat down and gazed around at the heavens. over to the west, across limitless desert sands, regulus had now set beneath the horizon, and the rest of the lion s body was poised to follow. the constellations of virgo and libra were also dropping lower in the sky and, much farther to the north, i could see the great and little bears slowly pacing out their eternal cycle around the celestial pole. i looked south-east across the nile valley and there was the crescent moon still spreading its spectral radiance from the b

t of the giza pyramids and had made ourselves comfortable in the lee of a huge dune that offered an unobstructed panorama over the entire site. the date, 16 march, was just a few days away from the spring equinox, one of the two occasions in the year when the sun rose precisely due east of wherever you stood in the world. ticking out the days like the pointer of a giant metronome, it had bisected the horizon this morning at a point a hair s breadth south of due east and had already climbed high enough to shrug off the nile mists which clung like a shroud to much of the city of cairo. khufu, khafre, menkaure. cheops, chephren, mycerinus. whether you called them by their egyptian or their greek names, there was no doubt that the three famous pharaohs of the fourth dynasty had been commemorat

cient egypt, p. 126. 4 ibid. 5 blue guide: egypt, a& c black, london, 1988, p. 433. graham hancock fingerprints of the gods 299 out of its walls: four on the eastern side and two to the north. these were presumed by egyptologists to have functioned as magazines. for storing objects which the dead king wished to have close to his body. 6 coming out of this chamber, we turned right again, back into the horizontal passage. at its end lay another empty chamber,7 the design of which is unique among the pyramids of egypt. some twelve feet long by eight wide, and oriented north to south, its walls and extensively broken and damaged floor were fashioned out of a peculiarly dense, chocolatecoloured granite which seemed to absorb light and sound waves. its ceiling consisted of eighteen huge slabs of

ply underground then levelled off for a short distance, giving access to a subterranean chamber, then ascended steeply and finally levelled off again into a long horizontal passageway, heading due south (into which also fed the upper corridor that sloped down from the entrance in the north face. high enough to stand up in, and lined at first with granite and then with smoothly polished limestone, the horizontal passageway was almost at ground level, that is, it lay directly beneath the pyramid s lowest course of masonry. it was also extremely long, running dead straight for a further 200 feet until it debouched in the single burial chamber at the heart of the monument. as we have already noted, no mummy had ever been found in this latter chamber, nor any inscriptions, with the result that

mes for one day. as i left the king s chamber, however, i could not forget that it was located in line with the 50th course of the great pyramid s masonry at a height of almost 150 feet above the ground.31 this meant, as flinders petrie pointed out with some astonishment, that the builders had managed to place it at the level where the vertical section of the pyramid was halved, where the area of the horizontal section was half that of the base, where the diagonal from corner to corner was equal to the length of the base, and where the width of the face was equal to half the diagonal of the base .32 confidently and efficiently fooling around with more than six million tons of stone, creating galleries and chambers and shafts and corridors more or less at will, achieving near-perfect symmet

ume ii, p. 241. 8 the ancient egyptian pyramid texts, p. 70, utt. 261. 9 ibid, p. 97. 10 ibid, p. 107. graham hancock fingerprints of the gods 356 up and alight. 11 other passages also seemed to me worthy of more thorough investigation than they have received from scholars. here are a few examples: o my father, great king, the aperture of the sky-window is opened for you.12 the door of the sky at the horizon opens to you, the gods are glad at meeting you. may you sit on this iron throne of yours, as the great one who is in heliopolis.13 o king, may you ascend. the sky reels at you, the earth quakes at you, the imperishable stars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the

tars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the doors of geb are opened for you. may you remove yourself to the sky upon your iron throne.15 o my father the king, such is your going when you have gone as a god, your travelling as a celestial being. you stand in the conclaves of the horizon. and sit on this throne of iron at which the gods marvel..16 the constant references to iron, though easy to overlook, were puzzling. iron, i knew, had been a rare metal in ancient egypt, particularly in the pyramid age when it had supposedly only been available in meteoritic form.17 yet here, in the pyramid texts, there seemed to be an embarrassment of iron riches: iron plates in the

idian is at longitude 31 14 east, exactly midway between the other two (1 24 away from each).4 what we now have is a representation of a strip on the surface of planet earth that is exactly 2 48 wide. how long is this strip? ancient egypt s official northern and southern borders (which bore no more relationship to settlement patterns than the official eastern and western boundaries) are marked by the horizontal lines at the top and bottom of the map and are located respectively at 31 06 north and 24 06 north.5 the northern border, 31 06 north, joins the two outer ends of the estuary of the nile. the southern border, 24 06 n, marks the precise latitude of the island 1 collins english dictionary, p. 608. 2 secrets of the great pyramid, p. 38. much of the material in this chapter is based dir

al of that moment here on the plateau. by putting orion s belt on the ground in the way they did they knew that they were freezing a very specific moment in time. a perverse thought occurred to me: how can we be so sure that the moment that they were freezing was 10,450 bc? after all, orion s belt takes up that same configuration in the southern sky, west of the milky way at 11-plus degrees above the horizon, once every 26,000 years. so why shouldn t they have been immortalizing 36,450 bc or even the precessional cycle that began 26,000 years before that? robert was clearly ready for this question. some ancient records do graham hancock fingerprints of the gods 434 suggest that egyptian civilization had roots going back almost 40,000 years, he mused, like that strange report in herodotus t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

from ours, in same respects. it is more convenient to assume the objective existence of an 'angel'who gives us new knowledge than to allege that our invocation has awakened a supernormai power in ourselves. aleister crowley, magick in theory and practice figure 9, appendix a, shows the four secret holy names of divinity, which are given by the watchtowers. these names are found by reading across the horizontal bar of the great crosses. the four holy names are: 1) air oroibahaozpi (oh-roh ee-beh ah-oh-zod-pee) 2) water mpharslgaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) 3) earth mordialhktga (moh-ar dee-ah-leh heh-keh-teh-gah) 4) fire oipteaapdoke (oh-ee-peh teh-ah-ah peh-doh-keh) figure 10, appendix a, shows how the names of the four great kings of the watchtowers are determined. in additio

mes of the presiding deities of the sixteen sephirothic crosses (also called calvary crosses) are shown in figure 12, appendix a. consult enochian magic for gematria values and correct pronunciations. these deities must be addressed for all operations on any of the squares of the sephirothic crosses. observation of figure 12, appendix a, shows that in each subquadrant, one square is used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the name of an important goddess. she is equivalent to kali, kundali, isis, and other feminine deities who are assodated with the qabalistic sep

ivine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, show the names of the major deities of the 16 subquadrants of the watchtowers. the four squares at the top of these figures contain the names of the kerubic angels. there are no demons or lesser angels in these upper squares (i.e, they are upper in the cense that they are located aboye the horizontal sephirothic cross bars) the names shown in the boxes over the tops of the squares are the archangels. the archangels reside over the respective files of squares induding the kerubim. as an example, figure 1, appendix b, shows air of air. you should see that in the first square the archangel erzla (erah-zod-lah) govems the kerubic angel rzla (ra-zodiah) who in turra governs the four

ur wand in your right hand. consecrate a circle with the banishing rituals of the pentagram and hexagram. replace the wand with either a sword or dagger. part 2. the cross. raise your weapon upward before you and say, ia.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line from left to right intersecting the horizontal l ine at its center and forming a whi te shining cross and say, olora (oh-loh-rah) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ine eye as a pledge in the fountain. i will add a neat phrase from wolfram, parz. 32, 24: d6 hete diu miiede sunne ir liehten blic hinz ir gelesen. daybkeak. 743 lent among the slavs also: at eve she sinks into her bath to cleanse herself, at morn she emerges clean with renewed grandeur. the sea was thought to be the sun s mother, into whose arms she sank at night. 1 to inhabitants of the inland, the horizon was blocked by a wood, hence the phrases: sol gengr til vi&ar (biorn sub v. vidr; solen gar under vide (ihre sub v. 2 but the as. word in: hador saegl wuldortorht gewat under wa&u scrrsan/ andr. 1456, seems to be a different thing, the ohg. weidi (p. 132 n. we say the sun goes behind the hills, to which corresponds the as. sunne gewat under niflan nces, sub terrae crepidinem, andr. 130

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

annual celebration days there may be held two special assemblies each year. one shall be the new year feast and the other the outdoor fete. a the new year feast will occur about the 21st of each march, the exact date being proclaimed by a pronunziamento issued by the imperator every february. it is to celebrate the new rosicrucian year which begins on the minute when the sign of "aries" rises on the horizon on that day in march when the "sun" just enters the sign of "aries (the year 1916 a.d. corresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the or

efficiency in the work to be done, and regularity in practices performed therein. these arrangements and appointments are explained hereinafter. the furnishings of a lodge of our order are standardized, and serve the excellent purpose of providing the necessary articles and means for work and worship. these, too, are explained hereinafter. the "east" the "east" of the lodge is the first point on the horizon, and, therefore, the most important point of direction in the lodge to all rosicrucians. it was in the east that man first saw the "symbol of life" and knew, by what he saw, that cod's laws were mechanically and mathematically perfect. the diurnal rising of the sun, with such infinite exactness, after a period of transition from ebbing life at the west, to its dismal darkness of the no

ey of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is

s membership increases to the minimums set for chapters and lodges. lodge chamber.this is the central chamber devoted to the general convocation and formal study of god's works. it is the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle. our lodges represent the surface of the earth with four cardinal points. the east of the lodge is the first point on the horizon. in the east the new life is begun. it is the place of divine illumination and resurrection. the south is the point where the sun shines in greatest glory, and where the divine mind finds fullest spiritual expression. in the west the sun of life closes its journey. it is where the fratres and sorores seek peace, rest, and attunement with the cosmic. the north is the place of "dismal da

oduce particular psychic and emotional experiences upon the part of the individual. rituals are prescribed patterns of action to discipline and impress the mind with certain experiences to which importance has been attached. rosy cross.an abstract or artificial symbol consisting of two elements. it symbolizes the physical body of man, with arms outstretched, facing the light. in the center, where the horizontal arm joins the verticle staff of the cross, is superimposed the rose. it represents the soul personality. the partially unfolded rose alludes to the evolving consciousness as it receives the greater light. s sanctum.in each lodge it is the place or condition located between the shekinah and the east. it is kept holy and reserved exclusively for certain parts of sacred ceremonies or c

HANDBOOK OF EGYPTIAN MYTHOLOGY

g, copying, and reading out of these sacred books were the province of a special class of priests, known as lector priests. no actual books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antechamber of the pyramid of king weni. the antechamber represented the akhet, the place where the dead king would be transformed and rise again like the sun above the horizon (courtesy of princeton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror of putrefactio

these are the maps that belong to a section of the coffin texts known as the book of two ways (see figure 4. 26 these maps, which were usually painted on the floor of coffins, are the earliest known maps from any culture. the book of two ways was nothing less than an illustrated guidebook to the afterlife. it claimed to give two routes (by water and by land) through a sinister divine realm beyond the horizon and to provide the deceased with the spells they would need to get past the monstrous guardians they would meet on the way. the deceased had to pass through the mysterious region of rosetau, where the body of osiris lay surrounded by walls of flame. if the deceased man or woman proved worthy, he or she might be granted a new life in a paradise called the field of offerings. the book of

e the chronology on page ix. primary sources each entry is followed by a selection of primary sources cited in abbreviated form. an alphabetical list of these abbreviations is given in appendix: primary sources. aker aker was an earth god who guarded the eastern and western horizons. he took the form of a pair of conjoined sphinxes facing away from each other (see figure 45. see also sphinx akhet the horizon, a place of transition for gods and the dead, was known as akhet. the double horizon consisted of the western horizon where the sun god died at sunset and the eastern horizon where he was reborn at sunrise. the standard image of the horizon was a sun disk between two mountain peaks. two shining trees grew on these mountains, and the double horizon was guarded by a double sphinx or twin

ded the lake of fire in the underworld, where they judged deities, themes, and concepts 113 figure 24. a deceased woman and a baboon adoring the sun. vignette from a copy of the book of the dead (courtesy of geraldine pinch) the rich and the poor alike. it was in the form of a baboon that thoth traveled through the nubian desert in search of the fiery daughter of the sun god. the eight baboons of the horizon were associated with solar worship. these baboons (sometimes reduced to four or two) were shown standing on their hind legs and raising their front paws to greet the rising sun. the baboons, the souls of the east, praise you when they call out to you at the appearance of your sun disk. the baboons were sometimes equated with the eight heh gods who held up the sky. the separation of ear

the first bird was said to be a hawk who alighted on a mat of vegetation floating on the primeval waters. many other gods and a few goddesses had a hawk form, including anti, montu, sokar, sopdu, hathor, nephthys, and isis. horus was able to manifest himself as a sky falcon 1,000 cubits long. egyptian kings were revered as earthly manifestations of horus. when they died, they were said to fly to the horizon in the form of a falcon to unite with the sun disk. the sun disk itself was often shown with wings. texts at edfu claim that this was to commemorate horus assuming this form to blind the enemies of the sun god. horus could also appear as a griffin, a monster combining the powers of a hawk, a lion, and a snake. by the greco-roman period, the griffin was seen as a symbol of divine retrib

ds, and marshes. the duat, the egyptian underworld, also contained rivers, lakes, and marshy ar- deities, themes, and concepts 121 eas. therefore, deities and the spirits of the dead were often shown or described as traveling by boat. in actual cult practice, when divine statues left their sanctuaries 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

a lynx or an adolescent male lion. since they function as a manifestation of the wrath of the sun god, their gender is ambiguous. the lion was a component of egyptian monsters such as bes and taweret, the sphinx and the griffin. these mythical creatures were invoked as magical guardians of people and places. there are many mentions in the pyramid texts of the deity ruty (double lion) who guarded the horizon, the place of regeneration for deities and kings. this deity may derive from earlier images of a pair of leopards or panthers who seem to represent the sky. by the new kingdom, the spotted leopardlions of the horizon were identified with the first divine couple, shu and tefnut. an alternative representation of the place of the sun s birth was a pair of striped cats flanking a lotus flo

way the egyptians had transformed wild cats into pets. it was in cat form that the daughter of ra assisted her father in an epic battle against the chaos monster apophis. one terrible night ra himself took the form of the great tom cat and fought the apophis serpent under the ished tree at heliopolis. he sliced up apophis with his knife and split the ished tree in two, creating the twin trees of the horizon (see figure 22. in her pacified form, the feline daughter of ra united with the creator sun god to produce a divine child. at bubastis, the lion god mahes (mihos, myusis) was the cub of bastet and atum-ra. in the first millennium bce, bastet was increasingly represented as a fertile mother, suckling or surrounded by many kit- 134 handbook of egyptian mythology tens. her dangerous leoni

t. studia aegyptica 14. budapest: 1992, 449 456. m. verner. a statue of tweret (cairo museum no. 39145) dedicated by pabesi and several remarks on the role of the hippopotamus goddess. zeitschrift f r gyptische sprache und alterumskunde 96 (1969: 52 63 primary sources: pt 269; bd 137, 186; medamud hymn; astronomical ceilings; metternich stela; i&o 19 horemakhet (harmachis) horemakhet was horus in the horizon, a solar form of the celestial falcon. see under horus; sphinx horus (hor) horus was the celestial falcon and the embodiment of kingship. the conflict between horus and seth, the two lords, was an enduring theme in egyptian myth. the name horus probably means the distant one. two main forms of horus appear in the sources. these are sometimes regarded as separate gods, belonging to diff

ities, the celestial falcon coalesced with the creator sun god. he then became ra-horakhty (ra-horus of the double horizon) who triumphed over his enemies to rise in the east. the union of these two powers could be symbolized by a falcon crowned with a sun disk or a sun disk with falcon s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of storms or astronomical phenomena. when the combatants are horus the elder, the celestial falcon, and seth, the chaotic god of storms, the conflict seems to belong to the pr

f the creator sun god: maat, the personification of the divine order, and the eye of ra. in some versions of the story of the eye goddess, hathor-tefnut, the fiery solar eye, quarrels with her father and goes to live in the desert in the form of a savage lioness. her brother, shu, is sometimes named as the god who persuades her to return. shu and tefnut were also identified with the twin lions of the horizon. they are shown as two lions or spotted great cats, facing away from each other with the sun on the horizon between them. these lions had various temporal meanings. they could represent yesterday and tomorrow or two forms of time: nh.h (eternal recurrence) and d- t (eternal sameness. see also aten; atum; eye of ra; feline deities; geb; maat; onuris references and further reading: h. te

the lord of the 200 handbook of egyptian mythology winding waterway, the lord of the nile, and the one who greens the two banks, an epithet he shared with the inundation god hapy. as lord of the marsh, sobek was particularly associated with the marshes that lay between the nile valley and the edge of the desert. in the celestial realm, sobek inhabited a glittering mansion in the liminal region of the horizon. people who worked on the nile had good reason to fear and respect crocodiles. sobek seems to have become the patron god of fishermen. a myth mentioned in the coffin texts tells how isis cut off the hands of her son horus and threw them in the river. ra ordered sobek to retrieve the hands of horus. sobek was unable to do so until he invented a fish trap to catch the hands. many fish we

nty-sixth century bce to act as a gigantic guardian for the royal cemeteries of memphis. both in ancient and modern times the great sphinx has generated a mythology of its own. from the new kingdom onward, it was identified with a caananite desert god called hauron or hwl and worshipped as a solar deity. the two great pyramids built for khufu and khephren came to be thought of as the mountains of the horizon with the sphinx as the sun rising between them. a granite stela found between the front paws of the great sphinx describes how a prince named thutmose once visited giza to hunt desert animals. in his time (early fourteenth century bce) the statue seems to have buried in the sand up to its head. looking for shade in the heat of the day, thutmose lay down in front of the statue and went

describes how a prince named thutmose once visited giza to hunt desert animals. in his time (early fourteenth century bce) the statue seems to have buried in the sand up to its head. looking for shade in the heat of the day, thutmose lay down in front of the statue and went to sleep. he dreamed that the great sphinx spoke to him as a father speaks to his son, naming itself as horemakhet (horus of the horizon) khepri-ra-atum. the god complained that he was ailing in all 206 handbook of egyptian mythology his limbs because the sand had overwhelmed him. he promised that if the prince would free him from the encroaching sand, thutmose would enjoy a long life and one day be king. when he awoke, thutmose sent for numerous workers. the remainder of the inscription is badly damaged, but we know th

re aware that not all stars held a fixed place in the sky. observations of the procession of the equinoxes may have had a profound impact on the formative period for egyptian myth. a few scholars even trace all conflicts and fatalities among the gods to this origin. the decan stars were thought of as joining osiris in the underworld before rising from the dead when they became visible again above the horizon at dawn. star clocks were painted inside some middle kingdom coffins. their main purpose was to incorporate the spirit of the coffin owner into this stellar cycle of death and regeneration. the most important of the decan stars was sirius. this star was represented by a goddess known to the egyptians as sopdet and to the greeks as sothis. she was shown as a woman wearing a crown surmou

HEAVEN HELL

underworld, or other world" in general. this being so, it is clear that when afu-ra came to the end of the first division of the tuat he arrived at the beginning of the dominions of khenti-amenti, whose attributes became absorbed subsequently into those of osiris. in the book of gates the first division is depicted in a different manner. the boat of the sun is seen passing through the mountain of the horizon, which is divided into two parts; the god appears in the form of a beetle within a disk, which is surrounded by a serpent with voluminous folds. the only gods with him in the boat are sa and heka, here the personifications of the intelligence and the word of power. the duty of sa is to make all plans for the god's journey, and heka will utter the words of power which will enable him to

as gone by, they "eat their own forms" i.e, they disappear until ra again comes (vol. i, p. 145. on the right of the boat of afu-ra, and facing it, are horus, and the twelve gods of the hours, who protect the tombs of osiris, and assist ra in his journey (vol. i, pp. 154-156; next come twelve goddesses of the hours, who face in the opposite direction, and are entreated to guide "the god who is on the horizon to the beautiful amentet in peace" beyond these is the great crocodile, called abshe-am-tuat, which is stretched out at full length over the tomb of osiris; as the boat of afu-ra passes it, the god addresses words to osiris, who for a season puts forth his head, which disappears as soon as the boat has entered the next division. on the left of afu-ra we have also a number of gods and g

d it "guideth this great god into the ways of the darkness which gradually lighteneth, and illumineth those who are on the earth" the boat is now towed by twelve gods, who employ as a rope the immensely long serpent mehen, the tail of which is supposed to be fastened to the front of the boat (vol. i, p. 235; so soon as they have towed the god to the end of this division, and he has set himself in the horizon, they return to their own places. immediately in front of these gods are two crowns, the white and the red (vol. i, p. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one 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

f a serpent with two pairs of human legs and a pair of wings, and the latter in that of a man, with a disk on his head, and his hands stretched out to the wings (vol. i, p. 242. in front of these are the body and soul of the star-god shetu, who follows afu-ra and casts the living ones to him every day. all the other deities here represented assist the god in his passage, and help him to arrive on the horizon of the east. the region to the left of the boat is one of fire, and representations of it which we have in the book am-tuat and the book of gates may well have suggested the beliefs in a fiery hell that have come down through the centuries to our own time. quite near the boat stands horus, holding in the left hand the snake-headed boomerang, with which he performs deeds of magic; in fr

le which leads into the world of light. close to the high prow of the boat we see (vol. ii, p. 303) the sun's disk passing through a gap in the mountain which divides the eastern vestibule of the tuat from the sky of this world; this disk is the same which we have seen nut receive from the beetle of khepera and whilst it is traversing the gap dawn is taking place on the earth. when the disk is on the horizon all men know that the monsters of the tuat have failed to destroy afu-ra or to obstruct his passage, that the god has, with the aid of khepera, made all his transformations, that he has appeared in the sky again, full of light, and fire, and life, and that for another day at least all will be well with the world. meanwhile the souls of the blessed who have travelled through the tuat in

HEKAS

ing up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at first-hand- when you stand within the circle cast true about you like the horizon itself, then you are at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nce more to metaphor. theosophy, on earth, is like the white ray of the spectrum, and every religion only one of the seven prismatic colors. ignoring all the others, and cursing them as false, every special colored ray claims not only priority, but to be that white ray itself, and anathematizes even its own tints from light to dark, as heresies. yet, as the sun of truth rises higher and higher on the horizon of man's perception, and each colored ray gradually fades out until it is finally reabsorbed in its turn, humanity will at last be cursed no longer with artificial polarizations, but will find itself bathing in the pure colorless sunlight of eternal truth. and this will be theosophia. q. your claim is, then, that all the great religions are derived from theosophy, and that it is by ass

HEPTAMERON

hours of the night tafrac. raphael. 9. neron. sachiel. 9. sassur. gabriel. 10. jayon. samael. 10. aglo. cassiel. 11. abay. michael. 11. calerna. sachiel. 12. natalon. anael. 12. salam. samael. heptameron 23 but this is to be observed by the way, that the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. but of these things it is sufficiently spoken. finis. the heptameron of peter de abano. transcribed from the 1657 edition of the fourth book of occult philosophy, translated and edited by robert turner. adobe acrobat edition created by benjamin rowe, july 1, 2000. note: this document is optim

HP LOVECRAFT A DARK LORE

sky. lightning flashed aloft, and the wondering crowd looked in vain for the portents of storm. the chanting of the men from arkham now became unmistakable, and wheeler saw through the glass that they were all raising their arms in the rhythmic incantation. from some farmhouse far away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it had showed a certain mistiness around the altar-stone on the distant height. no one, however, had been using the telescope at that instant. the whippoorwills

o the spaces between the slanting exterior louvre-boards. more satin fragments and bunches of horsehair lay scattered around the newly swept floor, as if someone had been interrupted in the act of restoring the tower to the absolute blackness of its tightly curtained days. yellowish stains and charred patches were found on the ladder to the windowless spire, but when a reporter climbed up, opened the horizontally-sliding trap-door and shot a feeble flashlight beam into the black and strangely foetid space, he saw nothing but darkness, and a heterogeneous litter of shapeless fragments near the aperture. the verdict, of course, was charlatanry. somebody had played a joke on the superstitious hill-dwellers, or else some fanatic had striven to bolster up their fears for their own supposed good

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

rty had ever been in the polar regions before, hence we all relied greatly on our ship captains- j. b. douglas, commanding the brig arkham, and serving as commander of the sea party, and georg thorflnnssen, commanding the barque miskatonic- both veteran whalers in antarctic waters. as we left the inhabited world behind, the sun sank lower and lower in the north, and stayed longer and longer above the horizon each day. at about 62 south latitude we sighted our first icebergs- tablelike objects with vertical sides- and just before reaching the antarctic circle, which we crossed on october 20th with appropriately quaint ceremonies, we were considerably troubled with field ice. the falling temperature bothered me considerably after our long voyage through the tropics, but i tried to brace up f

s the only possible surviving agent- was the explanation spontaneously adopted by everybody so far as spoken utterance was concerned; though i will not be so naive as to deny that each of us may have harbored wild guesses which sanity forbade him to formulate completely. sherman, pabodie, and mctighe made an exhaustive aeroplane cruise over all the surrounding territory in the afternoon, sweeping the horizon with field glasses in quest of gedney and of the various missing things; but nothing came to light. the party reported that the titan barrier range extended endlessly to right and left alike, without any diminution in height or essential structure. on some of the peaks, though, the regular cube and rampart formations were bolder and plainer, having doubly fantastic similitudes to roeri

HP LOVECRAFT CELEPHAIS

him so long ago. he found the man, athib, sitting on the same chest of spice he had sat upon before, and athib seemed not to realize that any time had passed. then the two rowed to a galley in the harbour, and giving orders to the oarmen, commenced to sail out into the billowy cerenarian sea that leads to the sky. for several days they glided undulatingly over the water, till finally they came to the horizon, where the sea meets the sky. here the galley paused not at all, but floated easily in the blue of the sky among fleecy clouds tinted with rose. and far beneath the keel kuranes could see strange lands and rivers and cities of surpassing beauty, spread indolently in the sunshine which seemed never to lessen or disappear. at length athib told him that their journey was near its end, and

es walked up a damp stone spiral stairway endlessly, and came to a tower window overlooking a mighty plain and river lit by the full moon; and in the silent city that spread away from the river bank he thought he beheld some feature or arrangement which he had known before. he would have descended and asked the way to oothnargai had not a fearsome aurora sputtered up from some remote place beyond the horizon, showing the ruin and antiquity of the city, and the stagnation of the reedy river, and the death lying upon that land, as it had lain since king kynaratholis came home from his conquests to find the vengeance of the gods. so kuranes sought fruitlessly for the marvellous city of celephais and its galleys that sail to serannian in the sky, meanwhile seeing many wonders and once barely e

HP LOVECRAFT NYARLATHOTEP

d on its light we drifted into curious involuntary marching formations and seemed to know our destinations though we dared not think of them. once we looked at the pavement and found the blocks loose and displaced by grass, with scarce a line of rusted metal to shew where the tramways had run. and again we saw a tram-car, lone, windowless, dilapidated, and almost on its side. when we gazed around the horizon, we could not find the third tower by the river, and noticed that the silhouette of the second tower was ragged at the top. then we split up into narrow columns, each of which seemed drawn in a different direction. one disappeared in a narrow alley to the left, leaving only the echo of a shocking moan. another filed down a weed-choked subway entrance, howling with a laughter that was m

HP LOVECRAFT POLARIS

ments. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i

here were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of whose nature i was not then certain. thereafter, on the cloudy nights when i could not sleep, i saw the city often; sometimes under the hot, yellow rays of a sun which did not set, but which wheeled low in the horizon. and on the clear nights the pole star leered as never before. gradually i came to wonder what might be my place in that city on the strange plateau betwixt strange peaks. at first content to view the scene as an all-observant uncorporeal presence, i now desired to define my relation to it, and to speak my mind amongst the grave men who conversed each day in the public squares. i said

eep, and whilst the squat yellow foe may be creeping silently upon us. i have failed in my duties and betrayed the marble city of olathoe; i have proven false to alos, my friend and commander. but still these shadows of my dreams deride me. they say there is no land of lomar, save in my nocturnal imaginings; that in these realms where the pole star shines high, and red aldebaran crawls low around the horizon, there has been naught save ice and snow for thousands of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low

HP LOVECRAFT THE CRAWLING CHAOS

ever beheld before. though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the end. they have come down through the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a p

HP LOVECRAFT THE WHITE SHIP

ay, white or black; smooth, ruffled, or mountainous; that ocean is not silent. all my days have i watched it and listened to it, and i know it well. at first it told to me only the plain little tales of calm beaches and near ports, but with the years it grew more friendly and spoke of other things; of things more strange and more distant in space and time. sometimes at twilight the gray vapors of the horizon have parted to grant me glimpses of the ways beyond; and sometimes at night the deep waters of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams

ng white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for among the sights before me were many things i had once seen through the mists beyond the horizon and in the phosphorescent depths of ocean. there too were forms and fantasies more splendid than any i had ever known; the visions of young poets who died in want before the world could learn of what they had seen and dreamed. but we did not set foot upon the sloping meadows of zar, for it is told that he who treads them may nevermore return to his native shore. as the white ship saile

mighty city; and the bearded man said to me, this is thalarion, the city of a thousand wonders, wherein reside all those mysteries that man has striven in vain to fathom. and i looked again, at closer range, and saw that the city was greater than any city i had known or dreamed of before. into the sky the spires of its temples reached, so that no man might behold their peaks; and far back beyond the horizon stretched the grim, gray walls, over which one might spy only a few roofs, weird and ominous, yet adorned with rich friezes and alluring sculptures. i yearned mightily to enter this fascinating yet repellent city, and besought the bearded man to land me at the stone pier by the huge carven gate akariel; but he gently denied my wish, saying, into thalarion, the city of a thousand wonder

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ted with them. not in a spiritual or brotherly sense- but in a joyful sense similar to love. i feel we have blended our personalities for an instant. there is no touch, no word, nothing, so what has made this contact? what is that invisible thing that happens? if such a mental contact can be made between any two people, then there must be a whole world of unexplored communication that lies beyond the horizon of the mind, waiting to be explored. and since it is a bond between humans, not unlike love, it seems very desirable that we do explore it. 9- witchcraft and you "around the world thoughts shall fly. in a twinkling of an eye (martha "mother" shipton) now that the secrets of witchcraft have been revealed, and explained, you can see that there is magic there, and it is none the less myst

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ublic good; and there was a constant fire kept upon the altar, which was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the d

uise his heel (genesis iii. 15. a careful and critical inspection of all the alphabets or letter-forms, whether cursive or fluent, or rigid and rectangular, as in the greek, and still more obviously in the latin, will show that certain ideas are expressed pictorially in them. two principal ideas seem to be furtively suggested. these are the upright or phallus, and the cross-line or snake, whether the horizontal be undulated or direct. in the greek letters these ideas make the form. the first letters, according to the cabalists, were the original ten signs of the zodiac, which contained mythologically the history of the making of the world. these ten signs afterwards multiplied and produced other broods of letters (when the original magical knowledge was veiled; some of which were the cunei

JESSUP MK THE CASE FOR THE UFO

teorologist, who protests that these events, while not usual, are nevertheless not abnormal nor paranormal, i would ask "since when are meteorological conditions so stable that water can condense and fall over precisely delimited areas, over such periods of time" there is an account from a dr. wartmann about water which fell from the sky, at geneva, switzerland. it seems that there were clouds on the horizon at 9:00 am, august 9, 1837, but the sky was clear at zenith. it may not be startling that some raindrops should fall from a clear sky, but these were large drops of warm water, and they fell in such abundance that people were driven to shelter. this kept up for several minutes, and there were repeated falls during a period of an hour or so. warmed, perhaps, by meteoric velocity? repeti

n in puerto rico and about the same time in ohio. the most spectacular of these speed demons was seen by captain eddie, at his observatory in grahamstown, south africa, on october 27, 1890. it was called a comet, but almost certainly was not, for its description was much more like that of maunder's auroral object. in fact it has something of the appearance of an auroral arch bridging a quarter of the horizon, but moving with a deliberate speed very similar to the maunder thing. this object of captain eddie's sped 100 degrees across the sky in threequarter of an hour. it made harrison's cometary whiffit seem to be hovering, which no doubt it was. how far away was it and how high? what was its size? who knows? but, a second observation from pretoria, johannesburg, bloemfontein, east london

ls, one on each side of the ship, and the phenomenon lasted more than half an hour. there have been several such reports, and most of them come from oriental waters. mindinao "deep" project still in the building they will never finish that city chomlegi has not enough f to finish its planned growth but location good. 152 about this time an enormous number of luminous bodies were seen to rise from the horizon in germany. they shone with remarkably brilliant light and passed horizontally from east to west. a carbonacious (sic) mass like brown coal fell from the sky in argentina. the red, blue and gray hailstones fell in 1880. an object of quartzite was reported to fall at schroon lake, new york. ricco, at the palermo observatory, saw long parallel line of bodies crossing the sun. the wheels

identify (my italics) it is, however, with regard to the second june 11th, that i now write you on that evening the comet was found with but little difficulty although it was quite pale in the bright twilight i obtained a preliminary determination of its position for the purpose of identifying some comparison star, when i discovered one in the field it was blurred by the thick haze and mists near the horizon. i believe it to have been as bright as second magnitude. on attempting to identify the star i found it in none of the catalogues. on the next evening i scrutinized the region without finding any visible star. a glance at the comet, which had moved nearly 3 northward, showed no visible object (accompanying it. i send you the observations as they were made: position of the comet determi

ed june 16th, with much interest. it is quite obvious from the change in the relative declinations of the comet and the bright star of comparison, that the latter could not be a fixed star, and the only feasible conclusion is that it was a companion comet. but that this object had no existence a short time previously to dr. gould's observation is i think, shown by negative evidence in my journal "the horizon being clear before sunrise yesterday morning i rose to observe the comet. the diffused twilight and full moon prevented me seeing any stars near the comet for comparison. there was certainly no star of brighter than seventh magnitude it will be found that (my) observation preceded the first comparison at cordoba by only 1h 29m" i feel confident that, at my last observation, no such obj

KETAB E SIYAH

studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs ill

studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. 67 others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs

KNOWLEDGE LECTURE ONE

siris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perf

LAITMAN M KABBALAH REVEALED

125 the big thaw is what geoffrey lean of the independent ironically called the state of the planet in an online article published november 20, 2005. here s the title of lean s article: the big thaw: global disaster will follow if the ice cap on greenland melts. and the subtitle, now scientists say it is vanishing far faster than even they expected. and weather is not the only disaster lurking on the horizon. the june 22, 2006 issue of nature magazine, published a university of california study stating that the san andreas fault is now overdue for the big one. according to yuri fialko of scripps institution of oceanography at the university of california, the fault is a significant seismic hazard and is primed for another big earthquake. and of course, if we survive the storms, the earthqu

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys- in turn tried to raise him, but it proved a failure; then anubis attempted it and

he three rosettes. these are not true levels, but figures formed of a perpendicular line standing upon a horizontal- an inverted t, thus. this has the same significance as the w.s.w. fs column standing erect while the w.j.w. fs is recumbent in the open lodge; it indicates that the life of the second logos, the christ, is flowing. it is not that the life of the third logos, which is represented by the horizontal line, or by the w.j.w. fs column, has ceased to flow (it is flowing always while an external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very

wing always while an external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the ankh, the symbol of ever

LIBER O

d the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion and the prey of madness. be

LIBER 777

rs of the day) 1' 2& 3% 4! 5$ 6# 7= 8' 9& 10% 11! 12 (angels of the hours of the night) 1# 2= 3' 4& 5% 6! 7$ 8# 9= 10' 11& 12 [the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. notes 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in th

LIBER ALEPH

ish, robing myself in flesh of man, as was my nature and the will of my nature, the name of my star that flameth in the body of nuith our lady. m liber aleph vel cxi 204 zu de ratione huius epistol scribend (of the reason of writing this epistle) ehold, i draw unto the end of this discourse of wisdom, as a ship that hath adventured upon ocean, from whose mast the watcher espieth in the dimness of the horizon a point of snow, being the peak of a great mountain that is guardian of the harbour, the term of that voyage. so now do i commit thee wholly unto thyself, for i exist not in thine universe, save in my relation with thee, wherefore this part of me is in truth thou rather than i. yet do thou treasure this letter, for it is mine especial gift, and hath radiance of the light of my wisdom

LIBER CCCXXXV ADONIS

pen into stings. nay! shall my mouth take hold? beware! once fain, how shall it ever leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master yet? esarhaddon. why must we think when wisdom would forget? astarte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and

asanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city, and of the tigris winding far into the distance, where dim blue mountains rim the horizon [the doctor conducts his client to a lounge, where they sit. hermes. bring the old chian, hanuman [the negro goes to obey. this joke is the accepted way of scaring folk; and if they.re scared, they may find confidence which is half cure. most people have no sense. if only they would sweat, and wash, eat slow, drink less, think more, the leech would starve or go. but they prefer debauch

plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summon

e is no helm, no hauberk, no cuirass, adonis 33 no shield of sevenfold steel and sevenfold brass resists his touch; no sword, no spear but shivers before his glance. eternally life quivers and reels before him; death itself, the hound of god, slinks at his heel, and licks the dust that he hath trod [they follow their lord, singing. psyche. i am a dewdrop focussing the sun that fires the forest to the horizon. i am a cloud on whom the sun begets the iris arch, a fountain in whose jets throbs inner fire of the earth fs heart, a flower slain by the sweetness of the summer shower. adonis. i am myself, knowing i am thou. forgetfulness forgotten now! truth, truth primeval, truth eternal, unconditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte

LIBER CCXLII AHA

ion of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze

LIBER CXCVII STORY OF SIR PALAMEDES

pells 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 horizon appears the beast .to thee the rest. he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone liber cxcvii 40 beard of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs t

t reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that armed glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and co

LIBER CXX

the matet boat rejoiceth, and they greet thee with 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 s

rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "thou givest breath to their nostrils, and they take hold of the bows of thy bark in the horizon of manu. thou art beautiful every day, o ra! may thy mother nuit embrace- victorious (the officer looses and lets fall the shroud, and embraces the candidate. the officer leaves the candidate, and circumambulates the temple 11 times widdershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that

invocation" from his throne (they then walk round the temple eleven times widdershins, the left arm of the officer around the waist of the candidate, and the candidates right arm around him. the officer sayeth as they go "i am a swallow! i am a swallow! i am the scorpion, the daughter of ra. hail thou flame whose scent is sweet! hail, ye gods whose scent is sweet! hail thou flame that cometh from the horizon! hail thou lord of the city; stretch out thy hand unto me, let me advance with my tidings, for my speech is of great gladness. open the doors to me, and i will declare the things that i have seen! horus hath become the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am j

LIBER O

he paths; of spirits and conjurations; of gods, spheres, planes, and many other things that may or may not exist. it is immaterial whether these exist or not. by doing certain things, certain results will follow; students are earnestly warned against attributing objective reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attain to success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. bef

LIBER SAMEKH

converse with his angel, impossible as it once seemed; for he now knows that the storm of souund which he supposed to be the voice was only the clamour of his own confusions. the ginfinity h nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its ginfintite series h and gcantorian continuity h is to schoolboy

LIBER V

-3-1. 3. let him put the thumb of his right hand between its index an medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5

LIBER V VEL REGULI

ing. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5

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

en time and space that characterized the structural analyses of eleazar meletinskij, gscandinavian mythology as a system, h the journal of structural anthropology 1 (1973: 43.58, and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibil

d the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they were fated; those on the horizontal axis were greversible, h in that the balance between gods and giants was so close. both clunies ross and jens peter schjodt, ghorizontale und vertikale achsen in der vorchristlichen skandinavischen kosmologie, h in old norse and finnish cultic religions and place names, ed. tore ahlback, scripta instituti donneri aboensis, 13 (abo, finland: donner institute for research in religious

, h in old norse and finnish cultic religions and place names, ed. tore ahlback, scripta instituti donneri aboensis, 13 (abo, finland: donner institute for research in religious and cultural history, 1990, 35.57, disagreed. schjodt takes on the notion of the geschatological h or girreversible h nature of the vertical axis and argues that it has cyclical aspects. clunies ross argues that events on the horizontal axis (those that for the most part fall into the mythic present) are hardly reversible even in hastrup fs model, for they contribute directly to eschatology time 43 (put another way: the mythic present always looks back to the past and forward to the future. myth, narrative, and language the situation is further complicated by two other factors. the first is the gimmanence h of the

veryone thinks this tree must be the world tree, and if so, the name yggdrasil would refer to this myth: ygg is an odin name, and the hanged gride h the gallows. certainly odin has a close connection with the tree, and it has even been suggested that he was born from the tree, that is, that the tree is identical with bestla, odin fs mother. the tree functions on both the vertical axis (trunk) and the horizontal axis (roots, and structural readings of the mythology, such as those of eleazar meletinskij, have suggested that these have varying functions: wisdom on the vertical axis and history on the horizontal axis. and the tree brings not just spatial unity to the mythology; gro steinsland showed elegantly through an analy- deities, themes, and concepts 321 sis of voluspa how it also brough

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s life, or any kind of order, such as solar systems or new stars forming in galactic dust clouds, appears somewhere, the entropy of the whole universe increases. in effect, dissipative systems dump entropy into the universe and so maintain themselves. f igure 5.2 bifurcations in unstable systems far from equilibrium. the vertical axis represents the various states that can be assumed by a system. the horizontal axis represents a disturbance that influences the number of states that a system can choose randomly. at the extreme left, the system is in a single state. as the disturbance increases, two states (two branches) are possible, then four, then eight, and so on. in this example, the system then starts behaving chaotically and the number of possible states becomes enormous. the origins

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ey reached maturity. the refusal to permit women to join the masonic order may be based on the esoteric reason given in the secret instructions of the mithraics. this cult is another excellent example of those secret societies whose legends are largely symbolic representations of the sun and his journey through the houses of the heavens. mithras, rising from a stone, is merely the sun rising over the horizon, or, as the ancients supposed, out of the horizon, at the vernal equinox. john o'neill disputes the theory that mithras was intended as a solar deity. in the night of the gods he writes "the avestan mithra, the yazata of light, has '10,000 eyes, high, with full knowledge (perethuvaedayana, strong, sleepless and ever awake (jaghaurvaunghem.'the supreme god ahura mazda also has one eye

is 19 feet long, 17 feet wide, and 20 feet high. its roof is peaked and composed of great slabs of stone. air passages not shown lead from the queen's chamber, but these were not open originally. in the east wall of the queen's chamber is a peculiar niche of gradually converging stone, which in all likelihood, may prove to be a new lost entrance way. at the paint where the grand gallery ends and the horizontal passage towards the queen's chamber begins is the entrance to the well and also the opening leading down the first ascending passage (d) to the point where this passage meets the descending passage (a) leading from the outer wall of the pyramid down to the subterranean chamber. after descending 59 feet down the well (p, the grotto is reached. continuing through the floor of the grot

ning is veiled in blue mist. god the son he illuminating one sent to bear witness of his father before all the worlds, is the celestial globe at noonday, radiant and magnificent, the maned lion of judah, the golden-haired savior of the world. yellow is his color and his power is without end. god the holy ghost is the sunset phase, when the orb of day, robed in flaming red, rests for a moment upon the horizon line and then vanishes into the darkness of the night to wandering the lower worlds and later rise again triumphant from the embrace of darkness. to the egyptians the sun was the symbol of immortality, for, while it died each night, it rose again with each ensuing dawn. not only has the sun this diurnal activity, but it also has its annual pilgrimage, during which time it passes succes

al predictions for 1648, 1649, and 1650) the following description of this phenomenon appears in a letter written by jeremiah shakerley in lancashire, march 4th, 1648-"on monday the 28th of february last, there arose with the sun two parelii, on either side one; their distance from him was by estimation, about ten degrees; they continued still of the same distance from the zenith, or height above the horizon, that the sun did; and from the parts averse to the sun, there seemed to issue out certain bright rays, not unlike those which the sun sendeth from behind a cloud, but brighter. the parts of these parelii which were toward the sun, were of a mixt colour, wherein green and red were most predominant. a little above them was a thin rainbow, scarcely discernible, of a bright colour, with t

lso understood her position as a constellation in the heavens, for nearly all the peoples of antiquity credit her as being the mother of the sun, and they realized that although the moon could not occupy that position, the sign of virgo could, and did, give birth to the sun out of her side on the 25th day of december. albertus magnus states "we know that the sign of the celestial virgin rose over the horizon at the moment at which we fix the birth of our lord jesus christ. among certain of the arabian and persian astronomers the three stars forming the sword belt of orion were called the magi who came to pay homage to the young sun god. the author of mankind--their origin and destiny contributes the following additional information "in cancer, which had risen to the meridian at midnight, i

o taurus, that is apis, vau to leo, that is momphta, and he final to typhon. note the cherubic parallel--man, bull, lion and eagle. the fourth form is found either as scorpion or eagle depending upon the occult good or evil intention: in the demotic zodiac, the snake replaces the scorpion "the lower region he ascribes to the twelve simple hebrew letters, associating them with the four quarters of the horizon. compare the sepher yerzirah, cap. v, sec. 1 "the central region he ascribes to the solar powers and the click to enlarge levi's key to the bembine table. from levi's history of magic "the isiac tablet, writes levi, is a key to the ancient book of thoth, which has survived to some extent the lapse of centuries and is pictured to us in the still comparatively ancient set of tarocchi car

d to gather at the base of his spine (the tail of the scorpion).the red star antares in the back of the celestial scorpion was considered the worst light in the heavens. kalb al akrab, or the heart of the scorpion, was called by the ancients the lieutenant or deputy of mars (see footnote to ptolemy's tetrabiblos) antares was believed to impair the eyesight, often causing blindness if it rose over the horizon when a child was born. this may refer again to the sand storm, which was capable of blinding unwary travelers. the scorpion was also the symbol of wisdom, for the fire which it controlled was capable of illuminating as well as consuming. initiation into the greater mysteries among the pagans was said to take place only in the sign of the scorpion. in the papyrus of ani (the book of the

ned himself into a white bull to abduct europa. the bull was a powerful phallic emblem signifying the paternal creative power of the demiurgus. at his death he was frequently mummified and buried with the pomp and dignity of a god in a specially prepared sarcophagus. excavations in the serapeum at memphis have uncovered the tombs of more than sixty of these sacred animals. as the sign rising over the horizon at the vernal equinox constitutes the starry body for the annual incarnation of the sun, the bull not only was the celestial symbol of the solar man but, because the vernal equinox took place in the constellation of taurus, was called the breaker or opener of the year. for this reason in astronomical symbolism the bull is often shown breaking the annular egg with his horns. the apis fu

f the son, becomes the creator of the lower spheres. the symbol of binah is the dove, a proper emblem for the brooding maternal instinct of the universal mother. because of the close similarity of their creative triad to the christian trinity, the later qabbalists rearranged the first three sephiroth and added a mysterious point called daath--a hypothetical eleventh sephira. this is located where the horizontal line connecting chochmah and binah crosses the vertical line joining kether and tiphereth. while daath is not mentioned by the first qabbalists, it is a highly important element and its addition to the sephirothic tree was not made without full realization of the significance of such action. if chochmah be considered the active, intelligent energy of kether, and binah the receptive

he words within the circle read: the first beginning of all creatures. figure 4 represents the abode of lucifer and his angels, the chaos spoken of in genesis. table xiv, figures 5, 7, 8. figure 5 shows the triangle of triune divinity in the midst of a cross. at the left is a small triangle containing the words the secrets of elohim, and at the right is another inscribed the secrets of nature. on the horizontal arms of the cross are the words the tree of life and the tree of the knowledge of good and evil. the plate explains the interblending of the spiritual and infernal powers in the creation of the universe. figure 7 is called the road to paradise. it probably indicates the positions of the sun, moon, and planets at the moment of their genesis. figure 8 is the earth before the flood, wh

n indian symbolism the north american indian is by nature a symbolist, a mystic, and a philosopher. like most: aboriginal peoples, his soul was en rapport with the cosmic agencies manifesting about him. not only did his manidos control creation from their exalted seats above the clouds, but they also descended into the world of men and mingled with their red children. the gray clouds hanging over the horizon were the smoke from the calumets of the gods, who could build fires of petrified wood and use a comet for a flame. the american indian peopled the forests, rivers, and sky with myriads of superphysical and invisible beings. there are legends of entire tribes of indians who lived in lake bottoms; of races who were never seen in the daytime but who, coming forth from their hidden caves

at companionship which draws forth from the innermost recesses of the soul that great store of good which lies there like precious metal in some deep hidden vein. following the path pointed out by the wise, the seeker after truth ultimately attains to the summit of wisdom's mount, and gazing down, beholds the panorama of life spread out before him. the cities of the plains are but tiny specks and the horizon on every hand is obscured by the gray haze of the unknown. then the soul realizes that wisdom lies in breadth of vision; that it increases in comparison to the vista. then as man's thoughts lift him heavenward, streets are lost in cities, cities in nations, nations in continents, continents in the earth, the earth in space, and space in an infinite eternity, until at last but two thing

MASTERING WITCHCRAFT

des the issue" however, you should proceed with all your means of defence as surely as you would board up your house if it stood in the path of a hurricane. the magical attack will usually begin any time after sundown, so you should have your preparations ready well before. consult an astrological ephemeris, nautical almanac, or your local newspaper for the exact time the sun actually sinks below the horizon. your main defences are going to be the grand magical circle and the pentacle of protection. you will also employ the magical power of iron and protective herbs extensively, plus one or two other little devices; all your earth amulets and magistelli will, of course, be working overtime. first, you must see that the victim or victims all bear upon their breasts the pentacle of protectio

MEANING OF MASONRY

ction and undevelopment; in olden times the bodies of suicides, reprobates and unbaptized children were always buried in the north or sunless side of a churchyard. the seat of the junior members of the craft is allotted to the north, for, symbolically, it represents the condition of the spiritually unenlightened man; the novice in whom the spiritual light latent within him has not yet risen above the horizon of consciousness and dispers ed the clouds of material interests and the impulses of the lower and merely sensual life. the initiate placed in the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into whic

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e committed at important sites on the earth grid, sothat they constitute a ritual slaying (see jack the ripper crimes, as well as the execu-tions of john fitzgerald kennedy and lady diana spencer. lady spencer was murdered in ritual fashion, exactly on the same day that the ripperclaimed his first victim, august 31. this is also the day when the constellation of the vir-gin (virgo) descends below the horizon into the underworld. virgo is connected with illus-trious females and mothers. the ripper murders were committed at the behest of themasonic lodges of england. author stephen knight, who exposed the names behind it, aswell as the reason for the atrocities, died two years after his book, the brotherhood, cameout. his death has never been satisfactorily explained. john f. kennedy was als

MORALS AND DOGMA

n an immutable basis; though it is by means of the immense triangle that has for its base a line drawn in imagination between the place of the earth now and its place six months hence in space, and for its apex a planet or star, that the distance of jupiter or sirius from the earth is ascertained; and though there is a triangle still more vast, its base extending either way from us, with and past the horizon into immensity, and its apex infinitely distant above us; to which corresponds a similar infinite triangle belo _what is above equalling what is below, immensity equalling immensity--yet the science of numbers, to which pythagoras attached so much importance, and whose mysteries are found everywhere in the ancient religions, and most of all in the kabalah and in the bible, is not suffi

ce and liberty be a state of warfare; if war be their only virtue, and the summit of their praise, they will soon find peace the most adverse to their interests. it will be only a more distressing war; and that which they imagined liberty will be the worst of slavery. for, unless by the means of knowledge and morality, not frothy and loquacious, but genuine, unadulterated, and sincere, they clear the horizon of the mind from those mists of error and passion which arise from ignorance and vice, they will always have those who will bend their necks to the yoke as if they were brutes; who, notwithstanding all their triumphs, will put them up to the highest bidder, as if they were mere booty made in war; and find an exuberant source of wealth and power, in the people's ignorance, prejudice, an

when the vernal equinox was in taurus, aldebar n led up the starry host; and as he rose in the east, aries was about 27 high. when he was close upon the meridian, the heavens presented their most magnificent appearance. capella was a little further from the meridian, to the north; and orion still further from it to the southward. procyon, sirius, castor and pollux had climbed about half-way from the horizon to the meridian. regulus had just risen upon the ecliptic. the virgin still lingered below the horizon. fomalhaut was half-way to the meridian in the southwest; and to the northwest were the brilliant constellations, perseus, cepheus, cassiopeia, and andromeda; while the pleiades had just passed the meridian. orion is visible to all the habitable world. the equinoctial line passes thro

anti-strophe imitated, aristoxenes says, the movements of the stars. the number five was sacred among the chinese, as that of the planets other than the sun and moon. astrology consecrated the numbers twelve, seven, thirty, and three hundred and sixty; and everywhere _seven, the number of the planets, was as sacred as twelve, that of the signs, the months, the oriental cycles, and the sections of the horizon. we shall speak more at large hereafter, in another degree, as to these and other numbers, to which the ancients ascribed mysterious powers. the signs of the zodiac and the stars appeared on many of the ancient coins and medals. on the public seal of the locrians, ozoles was hesperus, or the planet venus. on the medals of antioch on the orontes was the ram and crescent; and the ram was

where, six months before, she had been in union or conjunction with osiris, the sun, receiving from him those germs of universal fertilization which he communicated to her. it was the sign through which osiris first ascended into his empire of light and good. it rose with the sun on the day of the vernal equinox; it remained six months in the luminous hemisphere, ever preceding the sun and above the horizon during the day; until in autumn, the sun arriving at scorpio, taurus was in complete opposition with him, rose when he set, and completed its entire course above the horizon during the night; presiding, by rising in the evening, over the commencement of the long nights. hence in the sad ceremonies commemorating the death of osiris, there was borne in procession a golden bull covered wi

did not set anchronically in succession; but several set simultaneously in couples, and six by threes simultaneously; so that, in all, there were but _fourteen_ separate settings or disappearances, corresponding with the fourteen pieces into which osiris was cut, according to plutarch. kappa, iota, and theta, in the uplifted western hand, disappeared together, and last of all. they really skirted the horizon; but were invisible in that low latitude, for the three or four days mentioned in some of the versions; while the _zetesis_ or search was proceeding, and the women of ph nicia and jerusalem sat weeping for the wonder, thammuz; after which they immediately reappeared, below and to the eastward of _a_ draconis. and, on the very morning after the achronical departure of the last star of t

tarry heaven and the twelve signs: while the seven preparatory immersions in the sea alluded to the seven spheres, through which the soul plunged, to arrive here below and take up its abode in a body. the celestial virgin, during the last three centuries that preceded the christian era, occupied the horoscope or oriental point, and that gate of heaven through which the sun and moon ascended above the horizon at the two equinoxes. again it occupied it at midnight, at the winter solstice, the precise moment when the year commenced. thus it was essentially connected with the march of times and seasons, of the sun, the moon, and day and night, at the principal epochs of the year. at the equinoxes were celebrated the greater and lesser mysteries of ceres. when souls descended past the balance

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

to the late afternoon, i suggested that a trip to the elizabeth drive area would either confirm or deny the validity of the visions. barry agreed. we both felt a mixture of excitement and anticipation as we drove along the main road leading to the area seen in the visions. leaving the densely populated areas behind us it was if we had driven into a rural landscape. ahead the road disappeared into the horizon and to either side cows grazed peacefully in paddocks dotted with vegetable gardens and solitary houses. look, said barry, pointing to a tin can on the opposite side of the< road. that s what i saw. i m sure of it. i glanced out the window as we pulled over to the side of the road. i was not so sure. the container barry had seen in his visions was at least two feet tall, and filled to

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ess held in paris from 1785 to 1787 provides the perfect picture of the complete confusion to which all eventually succumbed. it called upon eminent freemasons from all lands and all rites to convene "to discuss and clarify the most essential points of the doctrine, the origin, and the historical affiliation of the true masonic science" each of these seasoned brothers, who came from all points on the horizon, brought with him his own pertinent opinion. the resulting understanding generally agreed upon was that freemasonry was the "original religion" handed down from such diverse sources as king arthur, richard i, ramon lulle, the gnostics and the school of alexandria, the templars (as instructed by judas of galilee, disciple of the hermit banon, pythagoras, plato, jesus christ and the apos

ONYX TABLET OF SET

one of the priesthood's most rewarding responsibilities. let us work together to hone our skills at guarding the gate. cultural changes in the ii this letter is to announce cultural changes in our process of ii recognition. these changes are of the nature of "rules of thumb, not hard-and-fast laws. please reread this when you are about to make a ii recognition, or- if you have no recognitions on the horizon- around spring equinox. i hope that you will each talk over these ideas with at least one other member of the priesthood. the ii is the place of life. it is where we each spend most of our waking hours, and should not be viewed as a mere rung to "something better. it needs to be expanded and deepened. we always seek to slightly raise the bar to each of the degrees- making them more dis

PHILIP NEIL MYTHS LEGENDS EXPLAINED

t he will abandon her on the island of naxos, where she will become the bride of dionysus. black sails when previous tributes had been paid, the ships taking the victims to crete had set out and returned with black sails. king aegeus was so confident in theseus that he gave him white sails to hoist if he defeated the minotaur. but theseus forgot to raise them and aegeus, seeing the black sails on the horizon, threw himself into the sea, now called the aegean in his memory. the fall of icarus (detail, by carlo saraceni c. 1580/85 1620 phaedra theseus later marries ariadne s sister phaedra, who falls in love with hippolytus, theseus s son by the amazon hippolyta. daedalus and icarus daedalus was an athenian inventor who had been taught his skills by the goddess athena (minerva) herself. howe

me of the god who had sent them down to earth, segbo, segbo, segbo! segbo is another name for mawu. world like a calabas h the world is said to be round like a calabash, a gourd which, when empty, can be used as a waterpot or turned into a rattle. fon temples contain carved and decorated calabashes that house small offerings to the gods. unreachable horizon the place where the sea and sky meet at the horizon is thought to be an ideal place, inaccessible to humans. it is symbolized by the join where the upper and lower lips of a divided calabash meet. worshiping the gods the first man and woman, who are sometimes named adanhu and yewa, established the worship of the sky gods mawu and lisa, and of the lesser gods their children, such as gu, the god of iron, and ag, the god of hunting. aido-h

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

f; the numerical values of chet and dalet are 8, and 4, respectively. we are to consider how the gchief of the world, h i.e, g-d, is master of the 8, i.e, the seven heavens and earth, and the 4, i.e, the four directions. thus, the chet signifies g-d fs mastery over the gvertical h dimension (including the spiritual realms gabove h the physical universe) and the dalet signifies g-d fs mastery over the horizontal dimension of space. the dalet thus represents the spatial expanse at the bottom of the spiritual/physical hierarchy of the world. as such, it correlates to malchut, the lowest level of any world. it is further known that chesed and gevurah correspond to the name akvah. the divine name akvah (alef-hei-vav-hei)6 does not appear explicitly in the bible, but is gencoded h as the initial

that tried to incapacitate him by sucking the life-force out of him at his heel/hip. 9 genesis 33:18. 10 genesis 32:24-31. the arizal on parashat vezot haberachah (2) 854 this was done, in the context of our present discussion, by binding the force of the yud to the heel. the yud, again, is chochmah, the initial flash of insight. this flash, this pristine moment of enlightenment and expansion of the horizon of divine consciousness, often gets obscured as it is processed by the subsequent sefirot. although this processing is necessary in order to bring the implications of the insight into practical reality, the dimming of its intensity in the process can leave the person or the process open to the attack of evil. in other words, the person can lose sight of the original thrust of the insig

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gigantic cross of light, the act of marking the shoulders right and left whilst vibrating the sephirotic names, traces the horizontal shaft of the cross, equilibriating the light within the sphere of sensation. since it has been argued above that the great work consists in the search for the light, this ritual truly and completely performed leads to the accomplishment of that work and the personal discovery of the light. the pentagrams trace a cleansing and protecting circle of force invoked by the four names of f

siris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun,'between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon, as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams, as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made pe

man. o 0 the hexagram of tiphareth is formed from the pillars on each side. in chesed is the water triangle, in geburah the fire triangle. and tiphareth unites and reconciles them so as to form a reconciliation between them in the form of the hexagram. the symbol of salt on the tree of life embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and mercury. the horizontal dividing line implies the precept of@ hermes "as above so below" the drawing rep <269> resents the trinity o- erating through tre a sephiroth and reflected downwards in the four trian les of the elements. air is re 8 ected from kether through tiphareth a v to yesod. water is reflected from binah throu h chesed to hod; fire is re 8 ected from chokmah through geburah to netzach; while

he pillar of mercy and the side of chesed, through the sephirah netzach, and through it do the waters of chesed flow down. hiero, hegemon and practicus come to the west of the altar. before you upon the altar is the 18th key of tarot which symbolically resumes these ideas. it represents the moon with four hebrew yods like drops of dew falling, two dogs, two towers, a <130> winding path leading to the horizon, and, in the fore-ground, water with a crayfish crawling through it to the land. the moon is in its increase on the side of mercy, gedulah, and from it proceed sixteen principal and sixteen secondary rays, which make 32, the number of the paths of yetsirah. she is the moon at the feet of the woman of revelations, ruling equally over the cold and moist natures and the passive elements o

rescents bound together. it thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the cray-fish is the sign cancer and was anciently the scarabeus or khephera, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also, when the sun is in the sign pisces the moon will be well in her increase in cancer as shown by the cray-fish emblem. hiero returns to place. hegemon remains with practicus west of altar. i have now much pleasure in conferring upon you the title of lord of the 29th path. you will now quit the temple for a short time, and on your ret

onstant substantial pabulum whereon to act, and the mercury is from the side of air, whence the leaping, lambent motion of flame especially when acted upon by wind. the extremity allotted to water is of the blue colour of chesed, and in it the saline side is chief as exemplified in the salt water of the ocean, to which all waters go; and from whence also is derived the nature of always preserving the horizontal line. the mercurial part is from earth, whence the weight and force of its flux and reflux. its sulphuric part is from the air <53> whence the effect of waves and storms. so that the disposition of these three principles forms the key of their alchemic operation in the elements. the white rays issuing from behind the rose at the inner angles between the arms, are the rays of the div

thout which qualification none can pass between the eternal pillars. it represents the divine light which is attracted thereby and brought to the aid of the candidate. it symbolises the self- the white triangle is the supemals which lay beyond the abyss from which no-one returns, because the only entry to resurrection is death. without compromise or abridgement. the east is our horizon. the west, the horizon of the gods gone utterly beyond. all that can die, must die before the eternal can be expressed. h.s. enterer of the threshold 339 sacrifice that is offered for another to aid him in the attainment of the light. it also signifies the atonement of error, the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary fonn, of red to represent the energy

s to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of yhvh. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to leo, rubeus to scorpio, tristitia to aquarius, and amissio to taurus, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will notes to the book of the concourse of the forces the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares

ly, was called theban) together with the english equivalents of its letters, and the enochian titles enochian title english pe veh ged gal orth un graph tal gon na-hath ur mals ger drun pal med don ceph vau fam gisa the enochian system 653 refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5 -as in oip teaa pdoce- they may be said to symbolise the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: or0 will be symbol

illars <304> this part of the enochian teaching is taken from a manuscript entitled 'x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch "each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the horizontal line of each of these three great crosses is named 'linea spiritus sancti' the perpendicular is called 'linea dei' the line of god the father and son, the 'patris filiique' macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in it

e one rank are continuous with those of the other; and in this continuity a certain regular rule is observable. every column of eight squares commencing in the upper rank is continued below by a column of the opposite element. thus the fiery columns below invariably stand on the watery columns; the watery on the fiery; the airy on the earthy; and the earthy on the airy. a different arrangement of the horizontal files or ranks of squares is observable, and there is a difference in the upper and lower tablets <350> in the upper tablets the kerubic rank of squares is continuous with the elemental bnk; and the cardinal is continuous with the common sign rank, whereas in the lower tablets of earth and fire the various ranks- kerubic, cardinal, etc, are continuous right across the board. the pie

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

rcle, the circular movement of four equal angles around the same point. that which is above equals that which is below, says hermes. here then is the duad serving as the measure of unity, and the relation of equality between above and below forms with these the triad. the creative principle is the ideal phallus; the created principle is the formal cteis. the insertion of the vertical phallus into the horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the y

e sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. gr

o advance a monstrous absurdity. all that is proceeds from what has been, and consequently nothing that is can ever more cease to be. the succession of forms is produced by the alternatives of movement; they are the phenomena of life which replace without destroying one another. all things change; nothing perishes. the sun does not die when it van22 the doctrine of transcendental magic ishes from the horizon; even the most fluidic forms are immortal, subsisting always in the permanence of their raison d' tre, which is the combination of light with the aggregated potencies of the molecules of the first substance. hence they are preserved in the astral fluid, and can be evoked and reproduced according to the will of the sage, as we shall see when treating of second sight and the evocation of

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

ul, outpourings of thought, moral influence of idea on form, immortality. hieroglyph, the blazing star and eternal youth. we have described this symbol previously. x the elements, the visible world, reflected light, material forms, symbolism. hieroglyph, the moon, dew, a crab rising in the water towards land, a dog and wolf barking at the moon and chained to the base of two towers, a path lost in the horizon and sprinkled with blood. q composites, the head, apex, prince of heaven. hieroglyph, a radiant sun and two naked children, taking hands in a fortified enclosure. other tarots substitute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. r vegetative principle, generative virtue of the earth, eternal life. hieroglyph

RUBY TABLET OF SET

are sung to him by the great gods while she adores the powers of the two chapels. he is glorious through her, more than the gods, in this her name of the brilliant one. thoth brought her and reckoned her, the established one, the brilliant, the reckoned one, in this her name of the ipet serpent. he made her live as a uraeus in this her name of opener of the ways, she who leads him on the ways of the horizon, in this her name of leader of men. he erected her on his head in this her name of very great crown. the sphinx: a passage such as this is quite impossible to explain in terms of ordinary human conventions and value. it certainly bears scant resemblance to the light, allegorical adventures of later mediterranean gods and goddesses. yet to one versed in the language of the egyptian prie

ieroglyphs on the stele. called by crowley the "stele of revealing. indicates that it was not conceived or executed according to the osirian mythos [save that the dead priest is referred to as "an osiris" i.e: a dead soul "ra-hoor-khuit" is correctly translated to "ra-harakte, master of the gods" this is a form of harwer (horus the elder. the great horus of pre-osirian legend, literally "horus of the horizon" in his solar aspect of xepera. ra-harakte had been the judge of the dead in non-osirian egypt, and he was also cast as the champion of set in the osirian-mythos trial between set and horus the younger. the curious term "hadit" is simply the islamic word for a divinely inspired utterance of any sort; hence it is not found on the xxvi dynasty monument. the "hadit" disc is hieroglyphical

of the fall of because, that he is not there again. in his 1912 comment crowley indicated that he had mentally questioned #iii-19. ra-harakte chides him for seeking a justification [see #ii-27/33. 21. set up my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this. ra-harakte("ra hor of the horizon) was the aspect of the sun at dawn, when of course it appears in the east. 22. the other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. crowley thought "the other images" to be

orously centered my consciousness on maat- macrocosmic and microcosmic. i heard thoth's solstice message. in xem and become her"(4) i knew suddenly that the "her" referred to (which had puzzled us for so long) was maat. once i saw an image of a long paved road with the painted side strips and yellow dotted center line- and that "we" initiates were traveling along it through a deserted city toward the horizon that fast approached and the gates of xem. i heard early on "the temple of set and the temple of man (ie: higher man, which i see now is the difference between the temple of set and xem. xem is highest man, and we link with the neters to reach it. they can come to us across a permeable boundary created by those of us with the building blocks we erect within xem- for "we are the[ir] anc

n. i, thy adept, call upon thee to show thyself to my own inner eye that i may gaze upon thy greatness. by thy gift i shall know what i will. fare now forth and stand westward in the northern sky [the working. now set and woden flow from the constellations through the angles of the pentagram. set: to the upper-left point, out to a locus horizontally aligned with the lower-left point, inward along the horizontal line, and down the left-descending line to the nethermost point. woden: to the upper-right point, out to a locus horizontally aligned with the lowerright point, inward along the horizontal line, and down the right-descending line to the nethermost point [set and woden are projected into the space between the celebrant and the altar (the essence was a column of purple light, reflecti

vision: i look along a shore. to my left and extending forward as far as i can see, and with no horizon, is a sandy desert, hot, dry, and barren. to my right, also extending into infinity, is a dark, cold, and wet sea, quiet and brooding. there is no motion here, but the potential for motion exists. i look again, and see a desert plain extending infinitely left and right, and extending forward to the horizon above which is a full, quiet, blue sky. the plain abounds with scrub and desert plant life, perhaps desert animal life. the sky bears the potential for birds and flight, but none are seen. it is light, but i see no sun, nor shadow. i look again, and see fire, hot and wild, extending in all directions. there is no "in front of" nor "in back of" this fire, but through the fire, perhaps w

ernal desire, the fixing and focus of the erotic crystallization inertia. this is the perception of one's own aesthetic standards and ideals of beauty, projecting without into the outside world, manifesting in the objective universe. this leads ultimately to the realization of self-love. even as i watched, i saw more golden-haired youths walking towards me and glittering palaces and spires filled the horizon. i found myself sitting in the bay room restaurant at the grand island, waited on by lee and chris, smiling and friendly. i perceived the dualistic pull of this aethyr- the projection of the beauty within to the world without, but also the fact that even this beauty and pleasure, here in the aethyr of indulgence, descends from a more refined source. the twenty-third aethyr- tor tuesday

embled to the rhythm of its breathing. i then found myself sitting at the edge of a forest, at a beach close to the sea on a tropical island paradise. a tall figure, hooded and wrapped in a black robe, appeared beside me. i could discern pale features within the hood, and two gleaming cats' eyes. he announced himself as belial, the lord of this domain. as we watched, a monstrous baphomet arose on the horizon, glimmering in the haze. belial declared that baphomet is the sum and total of manifestation. he is shaped to represent the entire cosmic order, but is possessed of a rebellious will that is against nature and the black flame burns upon his brow. even so shall the black magician subjugate the universal consistency to his will. i enquired concerning nemo, whom crowley mentioned. belial

not for mankind, but for the depravity of independence of thought and life: men who cast their lot not in martyrdom of the spirit, nor in the mental dungeons of yahweh, but in the jeweled manifestation of the night before us. its coming will shadow the meaningless renderings of unheightened spiritualities. and to those who doubt its existence- the motivation for their existence will diminish into the horizons of the universal claim. and those who ask "how may i see it? how may anyone- their answers shall be given them in the return of their permanent selves, in knowing the exactitude of their actions- no longer a quest but a certainty. the night before us is as long as our search, and as deep as the depth of self. yet we are known and watched in our search, for in the midst of night are be

ptian lore there is no god named had/hadit, but there is a behdety. it was a form of horus the elder (harwer) worshipped in the eastern delta at behdet. the stele of revealing was beginning to look somewhat less osirian! i translated the two vertical lines of hieroglyphs by the figure of "ra-hoor-khuit, and came up with ra-harakhte master of the gods. yet another form of harwer, literally "hor of the horizon" in his solar aspect of xepera. ra-harakhte had been the judge of the dead in pre-osirian egypt, and he had been the champion of set in the osirian trial between set and horus the younger.(6) and so the stele of revealing had been revealed- by recourse to the stele of set and the deciphering of abrahadabra. the stele of revealing was not of the osiris cult, and its orientation is in ke

if all of this makes little sense to you, fear not. much of the book of the law eluded crowley, by his own admission. 6. heru-khuti (horus of the two horizons) is related to ra-harakhte, and to herukhuti- ra and heru-khuti-khepera. in the hymns to ra [budge (18, volume 1, page 336] is found the following "homage to thee, o her-khuti, who are the god khepera, the self-created; when thou risest on the horizon" the reference to "risest" ties heru-khuti to khepera, and is clarified in note 7 below [ref. crowley (12, no. 7] heru-behutet (behdety) was one of the most important forms of horus the elder, and the form of heru-khuti at midday during his (i.e: the sun's) greatest heat. see note 7 below, reference khepera flying during the heat of the day [ref. crowle (12, no. 7 "behdet(?hadit" 7. kh

SALMANRUSHDIE THESATANICVERSES

iffin-carriers, customers are up in arms. little devil, she scolds, but then folds him in her arms, my little farishta, boys will be boys, and he falls past her into sleep, growing bigger as he falls and the falling begins to feel like flight, his mother's voice wafts distantly up to him, baba, look how you grew, enor_mouse, wah-wah, applause. he is gigantic, wingless, standing with his feet upon the horizon and his arms around the sun. in the early dreams he sees beginnings, shaitan cast down from the sky, making a grab for a branch of the highest thing, the lote-tree of the uttermost end that stands beneath the throne, shaitan missing, plummeting, splat. but he lived on, was not couldn't be dead, sang from heilbelow his soft seductive verses. o the sweet songs that he knew. with his daug

the moonlight, and now that the balcony was empty gibreel farishta finally managed to force himself out of the chair and on to his feet. walking was like dragging a ball and chain across the floor, but he reached the window. in every direction, and as far as he could see, there were giant thistles waving in the breeze. where the sea had been there was now an ocean of thistles, extending as far as the horizon, thistles as high as a full-grown man. he heard the disembodied voice of dr. babington mutter in his ear "the first plague of thistles for fifty years. the past, it seems, returns" he saw a woman running through the thick, rippling growth, barefoot, with loose dark hair "she did it" rosa's voice said clearly behind him "after betraying him with the vulture and making him into a murdere

es: friends to commence dropping in on one another without making appointments, closure of old folks' homes, emphasis on the extended family. spicier food; the use of water as well as paper in english toilets; the joy of running fully dressed through the first rains of the monsoon. disadvantages: cholera, typhoid, legionnaires' disease, cockroaches, dust, noise, a culture of excess. standing upon the horizon, spreading his arms to fill the sky, gibreel cried "let it be" three things happened, fast. the first was that, as the unimaginably colossal, elemental forces of the transformational process rushed out of his body (for was he not their _embodiment, he was temporarily overcome by a warm, spinning heaviness, a soporific churning (not at all unpleasant) that made him close, just for an in

consuming him as wholly as the other fire, multicoloured and engulfing, is devouring the screaming city. truly these are "most horrid, malicious, bloody flames, not like the fine flame of an ordinary fire. the fire is an arch across the sky. saladin chamcha, the adversary, who is also _spoono, my old chumch, has disappeared into the doorway of the shaandaar caf. this is the maw of the black hole; the horizon closes around it, all other possibilities fade, the universe shrinks to this solitary and irresistible point. blowing a great blast on his trumpet, gibreel plunges through the open door. o o o the building occupied by the brickhall community relations council was a single--storey monster in purple brick with bulletproof windows, a bunker-like creation of the 1960s, when such lines were

once ayesha had entered the water the villagers began to run. those who could not leapt upon the backs of those who could. holding their babies, the mothers of titlipur rushed into the sea; grandsons bore their grandmothers on their shoulders and rushed into the waves. within minutes the entire village was in the water, splashing about, falling over, getting up, moving steadily forwards, towards the horizon, never looking back to shore. mirza saeed was in the water, too "come back" he beseeched his wife "nothing is happening; come back" at the water's edge stood mrs. qureishi, osman, the sarpanch, sri srinivas. mishal's mother was sobbing operatically "o my baby, my baby. what will become" osman said "when it becomes clear that miracles don't happen, they will turn back "and the butterfli

SAPPHIRE TABLE OF SET MAIN

these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membership of the aurora borealis lodge. the majority of my magic is worked in this type of multilayered and supercharged universe. one work supports the other and things roll pretty nicely (yet "unexpectedly. the horizontal and vertical "grid" of the universe twist and intersect in meaningful and initiatorily beneficial ways- there is more room for my will to bend things together than before. if i do my will (and this requires an effort to stay awake and in touch with one's essence- the rest is likely to configure to support my goals, and to provide further challenges to make my life successfull and me

SAPPHIRE TABLET OF SET

these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membership of the aurora borealis lodge. the majority of my magic is worked in this type of multilayered and supercharged universe. one work supports the other and things roll pretty nicely (yet "unexpectedly. the horizontal and vertical "grid" of the universe twist and intersect in meaningful and initiatorily beneficial ways- there is more room for my will to bend things together than before. if i do my will (and this requires an effort to stay awake and in touch with one's essence- the rest is likely to configure to support my goals, and to provide further challenges to make my life successfull and me

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

commands. the exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on

he horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet

al the entry! that stated time had arrived. in the morning he let loaves of bread shower down, and in the evening a rain of wheat. i watched the appearance of the weather the weather was frightful to behold! i went into the boat and sealed the entry. for the caulking of the boat, to puzuramurri, the boatman, i gave the palace together with its contents. just as dawn began to glow there arose from the horizon a black cloud. adad rumbled inside of it, before him went shullat and hanish, heralds going over mountain and land. erragal pulled out the mooring poles, forth went ninurta and made the dikes overflow. the anunnaki lifted up the torches, setting the land ablaze with their flare. stunned shock over adad s deeds overtook the heavens, and turned to blackness all that had been light. the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

tern; they rise only to fall, and decadence and corruption are the main culprits in the destruction of the mighty. after once becoming infected, it only takes a generation or two to bring a great and shining empire to its knees, it's lofty ideals shattered like glass, and its citizens scattered on the winds like so many seeds. in as little as forty winters of the first little gray cloud seen upon the horizon of social and political corruption, a mighty empire may well lie in ashes. all successful civilizations start out with the lessons of the last great failure hot and fresh in the minds of the founders. they know what went wrong with the last attempt and try to model their new nations on foundations that won't crumble, proof against decadence and corruption. therefore, the founders estab

or whatever journey may be proffered. a sound, right-thinking mind and a healthy physical body are necessary to achieve maximum success in all endeavors in the here and now and the there and then. keep your spring wound! the third principle an adept's charity begins at home. cbr adepts take care of their own first. self interest is always placed first! were it not so, failure would soon loom upon the horizon. therefore. we stand up for our rights, then build strong physical and spiritual foundations. next we nicely feather our nests so that we have an over abundance of all things necessary for our needs and the needs of our families, brothers, sisters and communities. then, when we can operate on a sort of a cash flow principle, we can begin to help others find their way out of the muck an

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ein "les clavicules du rabbi salomon (no order of spirits must be invoked unless the weather be clear and serene) letter from zanoni to mejnour. my art is already dim and troubled. i have lost the tranquillity which is power. i cannot influence the decisions of those whom i would most guide to the shore; i see them wander farther and deeper into the infinite ocean where our barks sail evermore to the horizon that flies before us! amazed and awed to find that i can only warn where i would control, i have looked into my own soul. it is true that the desires of earth chain me to the present, and shut me from the solemn secrets which intellect, purified from all the dross of the clay, alone can examine and survey. the stern condition on which we hold our nobler and diviner gifts darkens our vi

, the extreme clearness of the purple air serving to render distinct the features of a range of country that a conqueror of old might have deemed in itself a kingdom. lonely and desolate as the road which glyndon had passed that day had appeared, the landscape now seemed studded with castles, spires, and villages. afar off, naples gleamed whitely in the last rays of the sun, and the rose-tints of the horizon melted into the azure of her glorious bay. yet more remote, and in another part of the prospect, might be caught, dim and shadowy, and backed by the darkest foliage, the ruined pillars of the ancient posidonia. there, in the midst of his blackened and sterile realms, rose the dismal mount of fire; while on the other hand, winding through variegated plains, to which distance lent all it

SIR WALLIS BUDGE EGYPTIAN MAGIC

e amulet of the pillow, this amulet is a model of the pillow which is found placed under the neck of the mummy in the coffin, and its object is to "lift up" and to protect the head of the deceased; it is usually made of hamatite, and is inscribed with the text of the clxvith chapter of the book of the dead, which reads "thou art lifted up, o sick one that liest prostrate. they lift up thy head to the horizon, thou art raised up, and dost triumph by reason of what hath been done for thee. ptah hath overthrown thine enemies, which was ordered to be done for thee. thou art horus, the son of hathor. who givest back the head after the slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vu

o it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which was inscribed the name of a god or his emblem, or picture, became an amulet with protective powers; and it seems that these powers remained active as long as the substance lasted and as lo

y! if the name of set, the dweller in nubt (ombos) flourisheth, then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of horus flourisheth, then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all p. 160 eternity! if the name of ra flourisheth in the horizon, then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of khent-merti flourisheth in sekhem (letopolis, then the name of pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity! if the name of uatchet in tep flourisheth, then the name of pepi

et, and the cedar 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

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

erday, and likewise this life is the outcome of a previous one and the mysteries and pre-socratic philosophy 31 the foundation for the next. earthly humanity looks back over numerous yesterdays and forward to many tomorrows, and the wise soul upon many former lives and lives to come. the ideas and abilities i developed in the past, i make use of now and does not life show us that people rise over the horizon of existence already with the most varied capacities? surely this diversity of gifts does not come from nowhere. natural science currently congratulates itself on expelling from the domain of biology any notion of the miraculous. david friedrich strauss mentions it as one of the great achievements of the modern age that a whole living being is no longer regarded as springing into being

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t la estaqueria was begun after cahauchi was deserted. historian paul kosok of long island university, new york, came to nazca in 1941 to research the topic of irrigation among ancient civilizations. as he paused to rest on a hilltop, he noticed a line running directly to the setting sun. the date was june 21, the day of the winter solstice in the southern hemisphere. the line marked the point on the horizon where the sun set and the line leading in the opposite direction corresponded with the sunrise on that day. archaeologists began to link the geoglyphs with constellations: the figure of a large monkey was believed to correspond to the big dipper (or the great bear in northern climes, and other figures were believed to correspond to pleiades and orion. maria reiche, a translator and mat

THE GOD OF THE WITCHES

e curved horns of the theban ram. herodotus mentions that atthe great annual festival at thebes the figure of amon was wrapped in a ram's skin, evidently in the sameway that the dancing god of ari350ge was wrapped. there were two types of sheep whose horns were theinsignia of divinity; the theban breed had curved horns, but the ordinary breed of ancient egyptian sheep hadtwisted horizontal horns. the horizontal horns are those most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod

most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including the horns. in this connection t

THE KEY TO THE MYSTERIES

hb:yod, next quarter- hb:aleph, center- hb:shin, next quarter is probably but not certainly hb:mem, bottom quarter is an inverted hb:heh. the upper half of the upper serpent circle has aleph-heh-yod-heh just above the diameter bar, and the lower quarter of the lower serpent circle has the same inverted just below the diameter bar. there is an "x" of thin line diameters across the large circle. at the horizontal diameter of the large circle, just above to the left "throsne" and to the right "de jvstice. oriented about the circle to be read from the center are the following words: at left outside "covronne, at top and split "med "iate, at right "eclesiastiqve, at bottom and split "dir "ecte. two words in italics extend just above the horizontal diameter in invisible extensis and through the

es of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to double the vertical line is to affirm that nature has two fathers; it is to put adultery in the place of the divine motherhood, it is to affirm, instead of the principle of intelligence, blind fatality, which has for result the eternal conflict of appearances in nothingness; it is, then, the most ancient, the most authentic, and the most terrible of all the stigmata of hell

could it be upside down- o. m> 2 degree- the two hermetic serpents. but the heads and tails, instead of coming together in two similar semicircles, were turned outwards, and there was no intermediate line representing the caduceus. above the head of the serpents, one saw the fatal v, the typhonian fork, the character of hell. to the right and left, the sacred numbers iii and vii were relegated to the horizontal line which represents passive and secondary things. the meaning of the character was then this: antagonism is eternal. 149 god is the strife of fatal forces, which always create through destruction. the things of religion are passive and transitory. boldness makes use of them, war profits by them, and it is by them that discord is perpetuated. 3 degree- finally, the qabalistic monog

r he was delirious or mad. ultimately, he approached the phantasm to touch it, and it vanished. cornelius gemma, in his "histore critique universelle" says that in the year 454, in the island of candia, the phantom of moses appeared to some jews on the sea-side; on his forehead he had luminous horns, in his hand was his blasting rod; and he invited them to follow him, showing them with his finger the horizon in the direction of the holy land. the news of this prodigy spread abroad, and the israelites rushed towards the shore in a mob. all saw, or pretended to see, the marvellous apparition: they were, in number, twenty thousand, according to the chronicler, whom we suspect to be slightly exaggerating in this respect. immediately heads 231 grow hot, and imaginations wild; they believe in a

THE MAGICIAN S KABBALAH

onnecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos breaking through into the world, which denotes netzach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the i

THE MIDDLE PILLAR

erent purpose. nor will the practices be of passing value. on the contrary, the set of adorations the student will learn from ths book are to be integrated for all time into the daily pattern of living. next in importance is the acluevement of a heightened sense of self-awareness. all other exercises and complex procedures actually begin from tlus heightening of self-awareness. to the degree that the horizon of one's self becomes expanded, to that extent does the self become enlarged. the development of proper breathng habits will serve many purposes, including eradication of considerable neuromuscular tension, with a consequent increase of energy and vitality. the air by which we are surrounded, and in which we live and move and have our being, is the essence of life itself. consequently

rough a very casual reading of some of the early psychoanalytic literature, that psychology countenances the removal of repression by means which are unethical and antisocial. nothing could be further from the truth. repression is always defined as an unconscious and automatic process. it is a process by which the personality protects itself against distasteful concepts, by thrusting them without the horizon of consciousness into the dark and forbidding region of the unconscious. since this process begins very early in life, the unconscious is by middle age stuffed with a mass of repressed material ideas about parents and relatives, associations connected with environment, infantile beliefs and actions. suppression, on the other hand, is a deliberate and conscious thing. it presupposses a

ecause of this development of awareness concerning these deeper levels of ourselves, so are we able to examine and understand them. it is by this particular evolution that we are able to make conscious the content of the unconscious. this definition of evolution is practically identical with the the tree of life 33 definitions of both psychology and magic-that is, that their objects are to expand the horizon of the mind, to enlarge the sphere or scope of consciousness itself. these methods are those of evolution itself. in magic, this conscious ego is denominated the ruach. it comprises those spheres on the diagrammatic tree of life whch are numbered from four to eight inclusive. it is an aggregate of functions rather than an integrated and single unit-which is probably one reason why some

completely closed to consciousness. it creates prospective combinations just as our consciousness does, only they are considerably superior to the conscious combinations both in refinement and extent. the unconscious may therefore be an unparalleled guide for human beings" when this state or condition of consciousness has been arrived at, when what formerly was unconscious has been brought within the horizon of consciousness, the entire character of life becomes changed and illuminated. previously it was a thing of fear and horror. nearly all men, underneath, possess some sense of inferiority and insecurity. all seek in one way or another to rise above that inferiority and to discover some rock of security to which they may feel anchored. it is when we have attained to a realization of the

emember the parables of the archaic philosophical religions whose fundamental tenet was that within man was a spirit, a dynamic center of consciousness which, because of its contact and association with matter, had been plunged into a profound sleep, a state of somnambulism. the problem is: how may this slumbering level of the primeval consciousness be awakened within us? by endeavoring to extend the horizon of consciousness, to enlarge the field of awareness so as to embrace what previously was unconscious is obviously a logical method. to become aware of all our actions, our thoughts and emotions and unsuspected motives, to regard them in their true light as actually they are and not as we would like them to be or as we would wish the onlooker to perceive them. it requires, to take ths s

f light. then, shfting the attention from the central pillar of light to the left shoulder, let the student consider that here is a reservoir of enormous power, and vibrate the word "ve-gedulah" a ray of light should be commenced here in the imagination, and visualized to penetrate the breast until it reaches the right shoulder, when the remaining word "ve-gevurah" is vibrated. thus is formulated the horizontal shaft or the cross-bar of this cross of light.8 the first gesture traced a light-beam from head to foot, while the second one traced the ray from shoulder to shoulder. interlocking the fingers on the breast, and vibrating the final word "le-olahm amen" the student should endeavor to see a cross of light actually standing wihn him. none but very few may hope at once to succeed in fee

east and bring the dagger blade or index finger down till it covers the heart or abdominal area, pointing down to the ground. imagine the light descending from the forehead to the feet. vibrate "malkuth (mahl-kooth-"the kingdom. touch the right shoulder and visualize a point of light there. vibrate "ve-geburah (v'ge-boo-"the power. touch the left shoulder and visualize a point of light there. see the horizontal shaft of light extending from the opposite shoulder to join this point of light. vibrate "ve-gedulah (v'ge-doo-lah "tlze glo y. imagine a completed cross of light running from head to feet and shoulder to shoulder. bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying or interlocking the fingers. vibrate "le-olahm, am

THE MOTHMAN PROPHECIES

r bats at dusk near morrow bay, california "on the golden sky it looked very black" she reported "it came forward head on, and had a batlike appearance, owing to the curvature of its wings. i am not sure if there were motions at the extreme tip of the wings; but the strange machine seemed to stand still for several minutes, and its form was very distinct. suddenly, it either lowered itself toward the horizon, or the bank of cloud-mist made an upward movement maybe, both movements occurred for the machine passed behind the cloud and did not reappear. immediately afterward, a great flush of color spread over the sea" may through august 1947 saw the first modern ufo wave in the united states. odd lights, glistening circular machines, and reddish flying cigars cap tured the american imaginatio

nd the people who lived there went to bed at 9:30 each night, being early risers. so the whole area was silent, deserted, and without lights throughout the night. a few minutes after we arrived, mary pointed out a small reddish light low on a steep wooded hill south of our position. it appeared to be blinking on and off, and bobbing up and down in a manner quite different from any of the stars on the horizon. while we watched breathlessly, barely speaking, it slowly circled the distant fields and woods and crossed in front of us, edging closer and closer. the farmhouse was about seventy-five feet in front of us. the object now appeared to be square or rectangular. it could not be mistaken for a star. it vanished momentarily behind some trees north of the farmhouse and when it reappeared it

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

ric laughter c *gargoyles, vol. iii, p. 86. and the following four verses in gsaida h are superb: the spears of the night at her onset are lords of the day for a while, the magical green of the sunset, the magical blue of the nile. afloat are the gales in our slumberous sails on the beautiful breast of the nile. we have swooned through the midday exhausted by the lips. they are whips. of the sun, the horizon befogged and befrosted by the haze and the grays and the dun of the whirlings of sand let loose on the land by the wind that is born of the sun. thrilled through to the marrow with heat we abode (as we glode) on the river. every arrow he launched from his seat, from the white inexhaustible quiver, smote us right through, smote us and slew, as we rode on the rapturous river. sweet sleep

ns pierces that palest brow; the nails drip blood; there is the wound; no mary by him mourns, there is no john beside the cruel wood; i am alone to kiss the silver lips; i rend my clothing for the temple veil; my heart fs black night must act the sun fs eclipse; my groans must play the earthquake c*2. still as i journey through the waste, i see a silver figure more divine arise; the christ usurps the horizon for me, and he requickens the forgotten skies; his golden locks are burning on my eyes, and he with rosy finger points the way, the blood-wrought mystic path of paradise, that leads at last through yonder icy spray of death to the blue vault of the undying day.*3 *1. aceldama, vol. i, p. 6 *2. songs of the spirit, vol. i, p. 30 *3. ibid. vol. i, p. 40. in the last verse of ga spring sn

of song, pentecost, vol. ii, p. 176. in fact to crush and annihilate by means of a sceptical-theurgy the rational fifth-monarchism of the scientific cults. philosophy and science have up to the present apprehended things per nos, from this day forward they will, under the atheistic theurgy of crowleyanity, know things per se. the ultima thule of our rigorous journey will at last be discernible on the horizon of our minds, and the mixed drinks of the stumbling scoto-german bacchantes will give way to the pure amrita of iacchus. the above may be symbolized as follows: idealism mysticism realism the pyrrhoni stic line hylo-idealism hylo-idealism ag no stic is m agnosticism c r owl e ya n i t y crowleyan i ty in the centre is mysticism which links together idealism and realism, or the ego to t

we can never hope to penetrate beyond the tremendous night of reason; then came fichte, schelling, and hegel, they, peering into the depths of the darkness, here and there saw some fleeting asteroid; after them came huxley, who glooming into the depths, far in the distance, saw the whirling cloud of stars, still beyond him must we go, beyond that trembling cloud which hovers as some tired dove on the horizon of our minds, past nebula of stars and molten suns singing midst new-born spheres and hoary-headed worlds, gi would that i were the sky that i might be all eyes to behold thee, h till the stars circle about us, and the wild comets speed by, and suns embrace suns, and the moons melt shrieking through the firmament. then all powers will dissolve, and the great golden dawn effulgent will

THE BOOK OF GATES

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

al service. 63:2 i.e, the field of reeds. 63:3 i.e, the field of peace. 63:4 i.e, shu and tefnut. 65:1 this is chapter lxxxix. of the book of the dead. next: chapter ii. the ante-chamber of the tuat sacred texts egypt ehh index index previous next p. 80 chapter ii. the ante-chamber of the tuat. in the first division of the "book of gates of the tuat" according to the sarcophagus of seti i, we see the horizon of the west, or the mountain of the west, divided into two parts, and the boat of the sun is supposed to sail between them, and to enter by this passage into the tuat. on the right hand is fixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents t

n the right hand is fixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as before, one is called tat and the other set. the ram's head has the horizontal, wavy horns, which belong to the particular species of ram that was the symbol of the god khnemu; this animal disappeared from egypt before the xiith dynasty, but the tradition of him remained. in the middle of the scene sails the boat of the sun. the god is symbolized by a beetle within a disk, which is enveloped in the folds of a p. 81 click to view part of the horizon over which

d of power, or of magical utterance. the god who usually accompanies sa is hu. the text which refers to the sun-god reads "ra saith unto the mountain--send forth light, o mountain! let radiance arise from that which hath devoured me, and which hath slain men and is filled with the slaughter of the gods. breath to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendours shall be to you. i have decreed their slaughter, and they have slaughtered everything which existeth. i have hidden you from those who are upon the earth, restoring the crown (or, tiara) to those who are on the mountain. the gods say-'let this jackal-headed sc

his great god hath decreed plans for them after he made them to spring up in the land which he created, that is to say, in the amentet which he made" next: chapter iii. the gate of saa-set: the second division of the tuat. sacred texts egypt ehh index index previous next p. 86 chapter iii. the gate of saa-set the second division of the tuat. the boat of ra, having passed between the two halves of the horizon of the west, now approaches a gateway, the door of which is closed before him; the door of the second division of the tuat is different from the doors of the other divisions, for it consists of a single leaf which turns upon a pivot working in holes in the top and bottom of the framework of the door. this door is guarded by a serpent called saa-set, which stands upon its tail. the text

ed maa-ab, and the latter sheta-ab. these names mean "right (or, true) of heart" and p. 159 click to view the judgment hall of osiris. the gate of the serpent set-em-maa-f. p. 160 [paragraph continues] hidden of heart" respectively, and each is said to extend his hands and arms to ra. the corridor is swept by flames. the gods who acclaim the god say "come thou to us, o thou who art at the head of the horizon, o great god, who dost open the hidden place. open thou the holy doors, and unfold the portals of the hidden place" between the gate which leads into the sixth division and the division itself we find inserted a remarkable scene, which may be thus described--in the upper part, from one side to another, a line is drawn, which is intended to represent the roof of the shrine or canopy in

rk on behalf of those who are under the earth' the gods have life in his attributes, and the spirits look upon his forms. and ra saith unto them-'there is magical protection to you, o ye who tow, and there is holiness to p. 195 you, o ye who tow and bring me into the nethermost parts of the tuat, tow ye me along until [ye arrive] at the chambers, and take ye your stand upon the hidden mountain of the horizon" in front of the divine towers of the boat march- 1. twelve bearded gods, the amennu-aaiu-kheru-shetau, whose hands and arms are bidden; they are described as "hidden of hands and arms and possessing hiddenness" the text relating to them reads- p. 196 "these are they who possess the hiddenness (or, who hold the mystery) of this great god. verily those who are in the tuat see him, and t

-benben (or, the temple of ra, and they come forth to the place where is the body of this god. ra saith unto them-'receive ye my forms, and embrace ye your hidden forms (or, mysteries. ye shall be in het-benben, the place where my body is. the hiddenness which is in you is the hiddenness of the tuat, and cover ye your arms therewith' and they say unto ra-'let thy soul be in heaven, at the head of the horizon, let thy shadow penetrate the hidden place, and let thy body be to the earth; as for the upper regions of the sky we ascribe ra thereto. fulfil thou thyself, and take thou thy place [with] thy body in the tuat' their food consisteth of offerings of every kind whereby souls become content, and offerings are made unto them upon earth by reason of the sight of the light in the 'tuat" 2. e

rded, mummied form, with his hands folded on his breast, called benen, and at its exit stands a similar form called heptti, each of these is said p. 220 to "extend his arms and hands to ra" the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the company of the gods who guard the outwork address ra, and say "come thou to us, o thou who art at the head of the horizon, o thou great god who openest hidden places, open for thyself the holy pylons, and unfold the doors thereof" the monster serpent, which stands on his tail and guards the door, is called set-hra, and the two lines of text which refer to his admission of ra read "he who is over this door openeth to ra. sa saith unto set-hra--open thy gate to ra, unfold thy portal to khuti, so that he may

rded, mummied form, with his hands folded on his breast, called anhefta, and at its exit stands a similar form p. 238 called ermen-ta, each of these is said to extend his arms and hands to ra. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the company of the gods who guard the outwork address ra, and say "come thou to us, o thou who art the head of the horizon, o thou great god who openest the secret places, open for thyself the holy pylons, and unfold for thyself the holy doors thereof" the monster serpent which stands on his tail and guards the door is called ab-ta, and the two lines of text which refer to his admission of ra read "he who is over this door openeth to ra. sa saith unto ab-ta 'open thy gate to ra, unfold thy portal to khuti

ity into thy (literally, his) secret place. come thou, o ra, and be thou at peace with thy body, for thou shalt be protected by those who are over the curved ropes" the text which refers to the six men, four apes, and four women, with nets over their heads, reads "those who are in this picture march before ra, and they utter words of power against apep, and [then] return to the arit (or, hall) of the horizon. they journey onwards with him into the height of heaven, and they come into being for him in the aterti (i.e, the two portions of the sky in which ra rises and sets, and they cause him to rise in nut. and they say their words of power which are these-'out upon thee, o thou rebel serpent! out upon thee, thou monster that destroyest, thou apep that sendest forth thy evil emanations (or

uarded by sixteen uraei. at the entrance to the gate proper stands a bearded, mummied form called nemi, who holds a knife in his bands, and at its exit stands a similar mummied form called kefi. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. the uraei which p. 260 guard the outwork address ra, and say "come thou to us, o thou who art at the head of the horizon, o thou great god who openest the secret place, open thou the holy pylons and unfold the portals of the earth" the monster serpent which click to view the boat of af-ra in the tenth division of the tuat. stands on his tail and guards the door is called sethu, and the two lines of text which refer to his admission of ra read-"he who, is over this gate openeth to ra. sa saith unto sethu

at [and it] entereth into nut. and this face of ra moveth onwards, and saileth over the land, and those who are in the tuat sing hymns to it, and make ra to stand up (i.e, establish ra" of the winged serpent semi it is said"[it maketh a rising up for ra, and it guideth the click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god into the tuat of the horizon of the east" of the god besi it is said "he maketh a rising up for ra, and he placeth fire on the head and horns (or [in] his hands is the fire from the head and horns, and the weapon which is in the hand of the fighter is in the follower of this god" of the uraeus with the double male figure it is said "it maketh a rising up for ra. the stablishing of p. 267 [paragraph continues] time

ome thou into being, o ra! click to view besi. ankhi. the goddesses who hail the god. mehen and horus-set. of the double bow it is said "this is the mehen serpent of the uraei, which strideth through the tuat. the two bows are stretched out, and they bear up on themselves him of the two-faces (or, two-heads, i.e, horus-set) in his mystery which [appertaineth] to them. they lead the way for ra, in the horizon of the east of heaven, and they pass on into the heights of heaven in his train" p. 268 in the upper register are- 1. the four antiu gods, each of whom holds a knife in his right hand, and a short staff with one end curved and curled in his left. 2. the four henatiu gods, each having four uraei in the place of a head; they are armed with weapons similar to those of the antiu gods. clic

e twelve gods (the akhemu seku) it is said "those who are in this picture make a rising up for ra, and they take their paddles in this circle of unti. they come into being of their own accord at the seasons when ra is born in nut; they come into being for the births of ra, and they make their appearance in nu along with him. it is they who transport this great god after he hath taken his place in the horizon of the east of heaven. ra saith unto them-'take ye your paddles and unite ye yourselves to your stars. your coming into being taketh place when [i] come into being, and your births take place when my births take place. o ye beings who transport me, ye shall not suffer diminution, o ye gods akhemu seku" of the twelve goddesses of the hours it is said "those who are in this scene take ho

TYSON DONALD NEW MILLENNIUM MAGIC

mensional representation of an infinitely long cylinder viewed from the end with one point perspective. the line of the spiral winds around the inside of this cylinder like the rifling of a gun barrel, either clockwise or counterclockwise from the viewpoint of the observer. the cylinder converges to a point in the infinite distance in the same way that railroad tracks seem to converge and meet on the horizon. this cylinder is the tunnel that con- nects the manifest with the unmanifest. progress is made through this tunnel only by means of spiral motion. viewed from the end, this tunnel, which is created when the point doorway is opened, appears to be a flat circle with a spiral inscribed within it. in the manifest universe spiral motion often takes the three-dimensional shape of the cone

o the direction of the movement of awareness along it. this movement is always twofold; it can be inward or outward, and at the same time, it can be clockwise or counterclockwise. by reflecting the spiral and then reflecting it again, these forms result: 0 light light outward-counterclockwise/ dark outward-clockwise the vertical arm of the cross divides clockwise from counterclockwise motion, and the horizontal arm divides inward from outward motion. spirals diagonally opposite are doubly inverted in both radial and rotary motion. however, the track of the two spirals is the same, and one can be laid over the other without discrepancies. the spirals that are vertically or horizontally opposed are mirror reflections of each other. in the vertically opposed pairs the radial motion inverts an

tward motion. spirals diagonally opposite are doubly inverted in both radial and rotary motion. however, the track of the two spirals is the same, and one can be laid over the other without discrepancies. the spirals that are vertically or horizontally opposed are mirror reflections of each other. in the vertically opposed pairs the radial motion inverts and the rotary motion remains the same. in the horizontally opposed pairs the rotary motion inverts and the radial motion remains the same. an inward spiral in either direction indicates a focusing and projecting of intent. followed to its conclusion, it is an opening of a door into the unmanifest for a specific purpose, that is, interest expressed to god. true prayer involves the inward spiral. the inward spiral is the instrument of the m

en placed in a tree, caused the tree to flower. one prominent western interpretation of the cross is endurance-to stand against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal. this signifies symbolically that the masculine, active principle is exalted in christ over the passive, feminine side. the vertical ray is akin to the primal lightning and is always the male principle. the horizontal ray sug- gests the surface of the primal sea and is always female. also, the intersection point of the christian cross is near the top, indicating a movement toward th

e. in working magic, the magus becomes adam kadmon, not a reflected image of adam kadmon. in magic the cross may be used singly, in groups of three to accord with the trinity of first principles, or in groups of four to stand for the powers of the mate- rial world: if it is necessary, the magus can destroy the cross by tracing it in reverse order to the way it was formed, first mentally absorbing the horizontal ray from the right to the left of the thing crossed, then the vertical ray from the bottom to the top. potencies are always absorbed into the left side of the body. black magic sometimes employs the inverted christian cross in its rituals as a mockery of christ. when the christian cross, which has a man shape with a head and a foot, is inverted, it becomes a symbol of futility and w

o the human body, result- ing in this figure: the circle of the head stands for the warmth and activity of the rational pow- ers, which are volatile by nature. the crescent symbolizes the excretion of wastes, mainly a liquid process, and also the sensual and unthinking passions. the cross makes up the trunk of the figure, where reason and lust are joined. the vertical arm is the lightning stroke; the horizontal arm is the surface of the sea. the remaining five wandering bodies of the heavens visible to the ancients are uniformly dimensionless points of light and so form a distinct group. they are defined by combinations of two or all of the three primary symbols. all meanings later assigned to them derive from this base. this is a vital insight into the nature of astrology, but incredibly

powers of the magus. all planetary forces are equally effective at all times. if one believes the position of a planet (the physical representative of the planetary god-form) regulates its powers, that belief causes the planet's magic to be more potent when the planet is in a particular heav- enly position. for example, those times when a planet is at the zenith of the heav- ens, or rising above the horizon, or in a particularly harmonious sign of the zodiac, are considered more powerful than other times. the belief that the planets are allotted certain days of the week in which to act is a degeneration of the ancient belief that there was an astrological correspon- dence between the physical planets and the planetary gods. both views are false. all power stems from the mind of the magus

y been formed by kether and chokmah. consequently, the next path (17) is that of the remaining pair with the highest angle, the diagonal path from binah to tiphareth. following it is the path (18) leading vertically downward from binah to geburah. moving to chesed, we find that only one of its four paths has already been formed-that leading from chokmah. the first ray emanated from chesed is thus the horizontal path (19) between chesed and geburah, which has the highest angle of the three remaining paths of chesed. the next (20) is the diagonal path from chesed to tiphareth. the last (21) is the path leading directly downward from chesed to netzach. when the power of emanation shifts to geburah, two of the four paths con- necting geburah to the tree have already been formed by higher sephi

the paths is so glaring and (to the author) so inexplica- ble, that it has not been followed in the present work-thus the interchange of paths 25 and 26 on the accompanying diagram of the tree. continuing the exposition of the paths to netzach, since two of the five paths binding netzach to the tree have already been formed, the first ray projected from netzach is the one with the highest angle, the horizontal path (27) which runs from netzach to hod. this is followed by the diagonal path (28) to yesod, and the lower diagonal path (29) to malkuth. three of the five paths linking hod to the tree have already been projected from higher sephiroth, so the first ray from hod is the path (30) to yesod, followed by the path (3 1) to malkuth. when yesod is reached, only one of its connecting path

beginning. because of the modified place- ment of the elements on the four quarters of the ritual circle (fire-south, water-west, air-north, earth--east, when the magus faces south, the major axis of his or her body is aligned with the vertical beam of the cross, which is mas- culine and naturally takes the two masculine elements (fire, air, while the extend- ed arms of the magus are aligned with the horizontal beam of the cross, which is feminine and naturally takes the two feminine elements (water, earth. this is the rationale for beginning rituals facing south. before beginning a ritual the magus should have a clear understanding of the rea- son for conducting it. the longer he or she reflects on the object of the ritual, the more powerful its effect is likely to be. a period of several

able to do for others. if the good intentions of the magus are greater than his or her talents as a healer, it would be foolish to attempt to force his or her magical virtue into this channel. healing is an art all its own. some are born to it. others never get the knack despite their many other notable achievements. h ere is a parable. a child is born onto a sandy plain that extends unbroken to the horizon. there is a narrow path across the plain, and when the child awakes it is standing at the beginning of the path. it is born blind and begins to walk without knowing why or where it is going, conscious only of its emptiness and seeking some unconceived fulfillment. because the child cannot see the path and at first does not know it exists, it readily wanders off. its feet make a confuse

TYSON DONALD SOUL FLIGHT

opened portal created by a vortex, you can easily still the turning of the vortex by means of a cross inscribed within a circle. this is a highly effective symbol for halting change or freezing motion. the cross both preserves and defends. a regular christian cross will work if you prefer to use it, but i employ a cross of equal arms-inscribing first on the air the vertical column downward, then the horizontal arm from left to right, and finally enclosing the cross in a clockwise circle. as this is drawn with the right hand over the portal you wish to seal shut, it should be visualized as glowing upon the air. when using a large mirror as an astral doorway, it is best to keep it covered during the day, and not to use it for common purposes. it should be protected from the direct rays of t

be made exactly equal. one cup originally held a strong wine, and the other was filled with pure water from the pool, but by pouring and repouring they have been combined. the angel will offer you one of the cups, and will keep the other to drink from as you sample yours, sharing this diluted wine with you in a spirit of harmony. it is impossible to determine whether the sun near the mountains on the horizon behind the figure is rising or setting. green marsh grasses and flowers grow all around the edge of the pond. the land is well-watered and fertile farmland. the air is mild, and the time of year has the feel of late spring. frogs sound their notes from the lilies and birds sing in the grasses. on the other side of the pond, cattle approach the edge to drink. the water remains pure than

g milk of the stars. the phoenix will act as her oracle, for if you pose it a question about some future event, it will cry out in its shrill voice if the answer is yes. xviii the moon hebrew letter: qoph (back of the head) correspondence: pisces path: twenty-ninth the full moon shines down her light on a path that winds its way up from the edge of a stagnant pond into the distant hills that line the horizon. droplets of night dew shower down with her silvery beams. on either side of the path stand two animals like dogs. or one of them may be a wolf. they try to catch the falling dew on their tongues as they howl and bark at the moon. behind them, unnoticed, a crayfish crawls silently out of the pool chapter twelve: the tarot 217 onto the path with its claws raised in menace. in the middle

of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yahweh. these names would be vibrated on the breath in a ritual way, and simultaneously visualized to float in hebrew letters of glowing white fire upon the corresponding sephirah of the tree. by vibrating a name upon the breath, the traveler aspired in his consciousness toward it. the "crossing rays" alluded to by mathers are the horizontal and diagonal paths on the tree. were they to be followed, they would lead to the sephiroth on the two outer pillars. this would be a distraction away from the purification of spiritual awareness that is the object of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to s

pent because it was conceived as the winding ascent of a serpent up the tree from its base to its crown. it was not absolutely necessary to explore the paths in order from lowest to highest, although this was the recommended way of getting an initial familiarity with them. any path could be accessed directly by projecting consciousness into the sephirah that formed its lower end. the lower end of the horizontal paths was the end attached to the lower numbered of the two sephiroth that were its terminations, the left sides of these three horizontal paths. for example, to explore the twenty-seventh path between hod on the left pillar of the tree, and netzach on the right pillar, the traveler would project directly into hod, and 228 soul flight from there move across the tree along the path f

eature that resembles a dragon, with a long tail, clawed feet, and many sharp teeth. the inhabitants and lesser creatures of the land flee its approach. 4. ansuz literal meaning: the wise god, woden general sense: wisdom, eloquence, persuasiveness, authority, law-giving, magic knowledge ansuz is a land of gently rolling, wooded hills and lush meadows crossed by streams. snow-capped mountains line the horizon. the inhabitants are a hardy northern folk who herd cattle and hunt wild beasts with spears. within the depths of the forest is found a timber hall composed in part of still-living trees. a great tree rises at each of its corners. its walls are rough logs with their bark still clinging to them, its roof thick shingles of enormous size split from the trunks of forest giants. the double

front of her body and half behind. she leads a stag by a leather cord that is tied around its neck. at times, she leaps upon its back and rides it through the trees, laughing with excitement. chapter fourteen: runes 255 19. ehwaz literal meaning: horse general sense: swiftness, strength, grace, beauty, conveyance, vehicle, means to an end, instrument, the body a rolling grassy plain stretches to the horizon in all directions in the land of ehwaz. thunder clouds can be seen in the distance, and occasionally lightning flashes from them, but they are so far away that the rumble of the thunder is slow to reach the ears of the traveler. the land is crossed by the moving shadows of clouds, and the wind bends the tall grasses in waves. herds of grazing animals are visible on the plain, so far aw

leness, enlightenment the land of dagaz is a windswept open plateau on which is situated a pagan temple consisting of a single standing stone surrounded by a ring of numerous smaller stones. twelve ridges of earth, like low walls, extend away from the standing stone in twelve spokes, so that the construction has the form of a great wheel. the sun never sets in this strange world, but moves around the horizon in a complete circle each day, just as it does in the high arctic during summer, so that the shadow of the standing stone is cast into all twelve partitions of the wheel in turn. the inhabitants of the land do not live near this solar temple, but come to present offerings of wheaten cakes and ale in the various sections. which section they choose appears to depend on their purpose, alt

TYSON DONALD THE MAGICAL WORKBOOK

similarly, you should project your will outward from your right eye, although you gaze at the left pupil of the subject on the television screen with projection of the will 111: affecting a living being 77 both your eyes simultaneously-the right side of the body is projective. the cross that is mentally drawn through the left pupil of the subject, first the vertical beam from top to bottom, then the horizontal beam from left to right, establishes at its intersection the point of focus for your projected ray of will. aura awareness s tand in your practice area facing an undistracting surface with your feet together and your arms at your sides. keep your back straight. for a few moments, imagine that a string is pulling gently upward on the top of your skull. this will aid you in establishi

r directly overhead. the purpose of the hand gestures is to describe physically the vertical and horizontal beams of light that intersect in your heart-center. in the original golden dawn formula, the focus is upon the vertical and horizontal beams of a twodimensional cross and their point of intersection. the vertical beam is described by drawing the column of the cross on the axis of your body, the horizontal beam by drawing the arm of the cross from shoulder to shoulder, and the point of intersection is located by pressing the hands together in front of the chest. in my opinion, if the kabbalistic cross is to be used for centering, it is vital not to overlook the horizontal axis that runs through the body from front to back. this third axis makes the cross three-dimensional rather than

he lesser circle is often best for solitary practitioners. the astral circle may be conceived to define the wall of an invisible cylinder that extends up into the heavens and down into the earth endlessly, so that when looking up or down from within the circle with the astral sight, it appears to narrow in the distance to a point, just as a set of parallel railroad tracks seem to come together on the horizon when viewed from between the rails. oftentimes a magician will draw a circle on the floor of the ritual temple, or have one permanently painted. it is vital for beginners to understand that this painted circle is not the actual magic circle, but only a material shadow of it. the circle is always projected in the air at the level of the heart, never on the floor. when a circle is painte

from your heartcenter a large, upright christian cross in the air in front of you to the southeast, and inscribe a circle around its point of intersection. pull energy from your heartcenter into your left hand and send it racing up your left arm, across your shoulders, and down your right arm to exit through the incense stick. first inscribe the vertical beam of the cross from top to bottom; then the horizontal beam of the cross from left to right; then the circle clockwise beginning midway along the right arm of the cross. take care to connect the end of the circle with its beginning. its center is on the same level as your heart. visualize this cross and circle sustained on the air of the practice room in glowing lines of white light. this light is an extremely subtle astral fire. transf

he incense stick along the southern side of the room at the level of your heart. stand in the southwest corner, facing southwest. inscribe a similar cross and circle on the air to the southwest by drawing energy from your heart-center into your left hand and sending it in an expanding spiral across your body that exits from the incense stick in your right hand. first trace the vertical beam, then the horizontal beam, then the circle. visualize the cross glowing with white light. the horizontal beams of these circle- crosses are somewhat thicker than the line of light connecting the crosses-even though they are the same color, this extra thickness makes the arms of the crosses stand out against the line of light. the end of the line traced from the first cross terminates at the intersection

, while continuing to point at its center with your right index finger. the tiny stationary center glows more and more brightly, like a white star. as it accumulates radiant energy from the heavens, it blazes like a tiny sun with countless rays. project over it from the tip of your right index finger an equal-armed cross of white light. draw the vertical beam of the cross from top to bottom, then the horizontal beam from left to right. the white cross stops the turning of the spiral. figure 35-1. clockwise-inward spiral of three and one-half turns figure 35-2. counterclockwise-outward spiral of three and one-half turns creating a vortex 185 allow your arms to fall to your sides and assume the standing posture. observe the contracting spiral wind itself inward into the star of light until o

f the cross contract into the star. contemplate the solitary star for a minute or so. assume the projecting posture. feel the energy vibrating in your heart-center, and allow it to flow into your left palm, up your left arm, across your shoulders, and down your right arm to exit out your right index finger as you draw a cross of white astral fire over the white star, first the vertical beam, then the horizontal beam. point at the center of the cross with your right index finger. with your inner perception, observe the arms of the cross withdraw themselves into the star. project a counterclockwise-outward spiral of three and one-half turns upon the air. it loops outward a half-turn from the center of the white star and winds three full turns, each larger than the last, so that at the end of

f the dark turning spiral. the tiny black central point glows more and more brightly around its edges, like a distant eclipsed sun. as it accumulates radiant energy, it blazes with countless dark rays that seem to absorb the light from the room. project over it from the tip of your right index finger an equal-armed cross of white light. draw the vertical beam of the cross from top to bottom, then the horizontal beam from left to right. the white cross stops the turning of the spiral. allow your arms to fall to your sides and assume the standing posture. observe the contracting dark spiral wind itself inward into the black star until only the star remains, shining like a brilliant black diamond at the intersection of the white cross. the arms of the cross contract into the star. contemplate

ross. the arms of the cross contract into the star. contemplate the solitary black star for a minute or so. assume the projecting posture. feel the energy vibrating in your heart-center, and allow it to flow into your left palm, up your left arm, across your shoulders, down your right arm, and out your right index finger as you draw a white cross over the black star, first the vertical beam, then the horizontal beam. point at the center of the cross with your right index finger. after a few seconds the arms of the cross contract into the star. figure 35-3. figure 35-4. counterclockwise-inward spiral clockwise-outward spiral of three and one-halfturns of three and one-halfturns creating a vortex 187 project a clockwise-outward spiral of three and one-half turns upon the air. it loops outwar

l triangle and is drawn in three and one-half inward revolutions clockwise within the triangle, so 294 moving exercises that it terminates and has its focus in the center of the triangle. visualize the spiral turning inward, so that it creates an endless tunnel through the center of the vertical triangle. on top of this project an equal-armed cross of yellow fire, first the vertical segment, then the horizontal segment, so that the intersection of the cross is at the center of the spiral and the triangle. as you draw the vertical column of the cross from top to bottom, vibrate the name shaddai. as you draw the horizontal beam of the cross from left to right, vibrate the name el chai. allow the glowing lines of the cross to contract into a point at the center of the opened spiral and fade f

alf turns 298 moving exercises "by the power and authority of shaddai el chai, the divine ruler of the east and of the air, who dwells within me and is the voice of my mouth, license paralda, king of sylphs, to depart from th str iangle of art. go in peace, and fare you well" on top of the counterclockwise-inward spiral project an equal-armed cross of yellow fire, first the vertical segment, then the horizontal segment, so that the intersection of the cross is at the center of the spiral and the astral triangle. as you draw the vertical column of the cross from top to bottom, vibrate the name shaddai. as you draw the horizontal beam of the cross from left to right, vibrate the name el chai. allow the glowing lines of the cross to contract into a point at the center of the spiral and fade f

TYSON DONALD THE POWER OF THE WORD

ine winding in a regular way around the side of an infinitely long invisible cylinder. as we look at a spiral on the flat page, we are regarding this cylinder through the open end, and naturally its perspective lines converge at the center-the infinitely distant end of the cylinderas they do when we look at a straight railroad bed and seem to see the gleaming steel rails come together and meet on the horizon. when we see a photograph of a railroad track from this one-point perspective, we understand it because we are familiar with the physical threedimensional reality. but when we look at a stone age petroglyph of a spiral, we do not understand it because it represents the three-dimensional model of an ideal form, not some common and familiar object. nevertheless, the ancient shaman who ca

are useful signposts along the way but, if we cling to them, they quickly become barriers to a higher awareness of tetragrammaton. besides the staff of hermes, which is the pre-eminent symbol for understanding the name, intuitive awareness may be approached through the symbol of the cross. each arm of the cross is assigned one of the letters. the vertical arm receives the masculine i and v, while the horizontal arm is given the feminine first and second h: it should come as no surprise after what has just been revealed that the cross must also be considered in three dimensions before it makes any useful sense esoterically. meaning can be derived from the flat cross on the page, but a higher meaning is possible from the expanded three-dimensional cross. the expanded cross is the geometric f

ters of pentagrammaton. the point in the center of the circle of the sun represents the invisible point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements represents the vau (1) of the name and the horizontal bar the second he. the entire cross stands for the earth and the fixed quality. the symbol of aries, which is the first of the fire signs, and as dee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the shin (u) of the esoteric name of jesus. notice that shin, which is the hebrew letter associated with fire, has three points, even as the fiery symb

shin, is the conduit through which the power of the three qualities of cardinal, mutable, and fixed flow into the seven astrological planets. it is not difficult to see how dee gets divisions of three and seven from the cross. without a definite point of intersection at the center of the cross, there are only three possible parts or divisions to this figure-the whole cross, the vertical axis, and the horizontal axis. however, if we add a central point that interrupts the two axes and breaks them in the middle, to these three parts we can add the four l-shaped quarters of the figure for a total of seven possible forms (see illustration on opposite page. from the circle of the sun, the semicircle of the moon, the cross of the elements, and the sign of aries, dee forms all seven of the planet

substance is resting upon the surface of the altar, and is the usual way of projecting symbols, but it is up to the ritualist to choose the technique that seems the most natural. when you are certain that the water can hold no more light, inscribe over it in an upright position a cross of equal arms in a circle with your right index finger, drawing first the vertical bar from top to bottom, then the horizontal bar from left to right, then the circle clockwise beginning at the top. speak the words: with this cross i seal the light within this cleansing water. may its power endure forever, in the name of god ihvh("yod-hay-vav-hay. once the water is cleansed, charged, and sealed, it may be poured into a clean storage vessel, capped, and set aside until it is needed. provided it remains in a

urned paper into a fine powder using the pestle, or its substitute. wet the tip of your right index finger with your tongue and touch it to the ashes so that some of the ashes stick to your saliva. draw the vertical bar of a small cross on your breast over your heart center bottom to top. wet the tip of your left index finger with saliva and dip it into the ashes of your name, then use it to draw the horizontal bar of the cross upon your breast from right to left. it is not necessary that the ashes make a visible cross upon your skin, although this is desirable. as you form the cross, speak the words: i mourn the passing of from the face of the earth. i mourn the death of. i mourn the ending of touch your right index finger to the corner of your right eye, then your lefi index finger to th

. for example, the name of the king of each quarter is found by reading the eight letters in the center of the great cross of that watchtower in a clockwise inward spiral, so that the vibration of the name by itself creates an invoking vortex upon the watchtower. the king of the quarter of the east is thus bataivah. the names of god upon the three banners are extracted by reading the letters upon the horizontal arm of the central cross in each watchtower left to right. the first name has three letters, the second four, and the third five. this is why in ave's explanation of kelley's vision, the angel says "the 12 banners are the 12 names of god, that govern all the creatures upon the earth, visible and invisible, comprehending 3, 4, and 5" these enochian names of god correspond to the twel

to be "a circle, on whose hands stand 12 kingdoms" this immediately brings two images to mind-the circle of the zodiac, and the face of a clock. the clock imagery is reinforced by the mention of "handsn and later by the reference to "the true ages of time" the clock face is based upon the revolving ring of the zodiac and its twelve signs, six of which at any given time are above, or moving above, the horizon of the earth, and six of which are below. the sun and moon each rule half of the signs. the sun in leo has authority over the signs on the right side of the zodiac: virgo (mercury, libra 194 tetragrammaton (venus, scorpio (mars, sagittarius (jupiter, and capricorn (saturn. the moon in cancer has authority over the signs on the left side of the zodiac: gemini (mercury, taurus (venus, ar

the other six are kingdoms of darkness. this is supported by the imagery of sleeping and waking, in the sense of death and resurrection "wherein the creatures of the earth are and are not except by mine own hands; which also sleep and shall rise" instead of the six signs under the sun and the opposite six under the moon, the reference may be to the six houses of the zodiac that are forever above the horizon, and the opposite six that are forever below the horizon. whereas the signs revolve around the heavens once with each cycle of the sun, the houses remain fixed relative to the earth. there is a strong association between the signs and their corresponding houses. in ancient astrology, which was the astrology practiced during the renaissance and elizabethan times, signs and houses are of

nification, in which no other thing is partaker with god the creator; therefore it is called the separated name, which is written and not read, neither is it expressed by us, but named, and signifieth the second supernall idiome, which is of god, and perhaps of angels (ibid, bk. 3, ch. 11, pp. 378-9) edward kelley and seeing that the quaternary rests in the ternary, it is a number which stands on the horizon of eternity, and doth exhibit everything bound with god in us, thus including god, men, and all created things, with all their mysterious powers. adding three, you get ten, which marks the return to unity. in appendix b: commentaries on tetragrammaton this arcanum in concluded all knowledge of hidden things which god, by his word, has made known to the men of his good pleasure, so that

WAITE ASPECTS OF MASONIC SYMBOLISM

of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the tur

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

hed, and horus invited his father to come and look upon the slain. ra set out with the goddess ashthertet(`ashtoreth) to do this, and they saw the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as soon as his enemies heard that he was coming, they changed themselves into crocodiles and hippopotami, so that they might be able to wreck his boat and de

ronounce his name liveth [and ra said "i am the maker of the heavens and the earth, i have knit together the mountains, and i have created everything which existeth upon them. i am the maker of the waters, and i have made meht-ur to come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugu

robably the portion of it which lies round about the modern kalabsha. in ancient days ta-kens appears to have included a portion of the nile valley to the north of aswan. xiii. then the majesty of ra harmachis said unto thy divine ka "o heru-behutet, o son of ra, thou exalted one, who didst proceed from me, overthrow thou the enemies who are before thee straightway" and heru- behutet flew up into the horizon in the form of the great winged disk, for which reason he is called "great god, lord of heaven" unto this day. and when he saw the enemies in the heights of heaven he set out to follow after them in the form of the great winged disk, and he attacked with such terrific force those who opposed him, that they could neither see with their eyes nor hear with their ears, and each of them sle

goddesses of heru-behutet shall be called 'ur-uatchti'[fn#112] from this day onwards [fn#112 "great one of the two uraei-goddesses" these goddesses had their places above the brow of the god, or at the right and left of the solar disk. xix. and heru-khuti travelled on in his boat, and landed at the city of thes-heru (apollinopolis magna. and thoth said "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he holds the sceptre and in the left t

eof, and the four-footed beasts thereof. the land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may also represent the mountainous districts of egypt, or even foreign countries in general [fn#143] to make him rise like the sun, or to enthrone him. thou rollest up into the horizon, thou settest the light above the darkness, thou illuminest [the two lands] with the light from thy two plumes, thou floodest the two lands like the disk at the beginning of the dawn. thy white crown pierceth the height of heaven saluting the stars,[fn#144] thou art the guide of every god. thou art perfect[fn#145] in command and word. thou art the favoured one of the great company of t

he hath done for the temple of osiris-mnevis [fn#222] i.e, always [fn#223] the land of the sunrise, the east [fn#224] the land of the sunset, the west [fn#225] perhaps an animal of the lynx class. 89. horus was bitten (i.e, stung) in sekhet-an, to the north of hetephemt, whilst his mother isis was in the celestial houses making a libation for her brother osiris. and horus sent forth his cry into the horizon, and it was heard by those who were in. thereupon the keepers of the doors who were in the [temple of] the holy acacia tree started up at the voice of horus. and one sent forth a cry of lamentation, and heaven gave the order that horus was to be healed. and [the gods] took counsel [together] concerning the life [of horus, saying "o goddess pai, o god asten, who dwellest in aat-khus.[fn

WESTERN MANDALAS OF TRANSFORMATION SR AL

f 369. in hebrew, it is spelled chshmvdai (ch=8, sh=300, m=40, v=6, d=4, a=l, 1=10. the 300 in this case, needs to be reduced to 30, as the number is not found on the kamea. it is frequently stressed that a number should not be reduced further than necessary. so, when traced on a correct luna kamea, it looks like figure 4-t. but when agrippa's original sigil (see figure 4-u) is laid on the kamea, the horizontal line is off, because the letter mem (m, which is forty, is missing. the aware student will notice that there is no mark distinguishing the opening and the closing of the name.both have a line. it is irrelevant if one opens with a circle or a line, or opens with nothing at all, as long as it is somehow clear that there is a beginning and an ending. i usually indicate closing by an ar

about angels. many visionaries today are seeing and conversing with angels, and the vast majority report that angels do have wings. this may bring a smile to the lips of the intellectual who feels these are child-like projections, but from a hermetic point of view, wings are a powerful symbolic image. all organs of action are forms of crystallized will. as we use our legs to propel us forward on the horizontal plane, wings are projections of our will to rise vertically. in qabalah, this is sometimes called "rising on the planes" to the qabalist, wings are a concrete expression of the qabalistic cross, since they express the will for movement not only expanded outward, but elevated upward (see regardie's middle pillar for more on this technique) let us look at one more example of sigil-mak

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ot, nor has it to do with the fundamentals of religion, nor tends to aversion, absence of passion, cessation, quiescence, the supernatural faculties, supreme wisdom, and nirvana; therefore i have not elucidated it. selections from: henry clarke warren. buddhism, in translation. new york, atheneum (19, 1963. p. 117. sayings from the buddhist sutras (the rain cloud) it is as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth. that great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures. by warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around. and so, flashing on every side, it ours out an abundant

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

esis, and is the 4th world in a chain of spheres, say the hindus. the figure of 4, as ragon remarks, is the upright man, carrying the triangle or divinity, a type of the trinity of godhead. on the hebrew magical word agla, see the chapter on the kabalah, page 27. note 4 elements, 4 sides of a square and 4 angles; 4 qualities, cold, hot, dry, damp and 4 humors. 4 seasons of the year; 4 quarters of the horizon. 4 rivers of eden; euphrates, gihon, hiddekel and pison; 4 rivers of the infernal regions according to the greeks, phlegethon, cocytus, styx and acheron; 4 elements of metaphysics; being, essence, virtue, action. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic

r of man. the ancient chinese writings refer to 8 musical sounds, the pah-yin (g. schlegel# 88. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter thirteen the ennead, nine, 9. he ennead is the first square of an odd number, it was said to be like the ocean flowing around the other numbers within the decad. no further elementary number is possible; hence it is like the horizon because all the numbers are bounded by it. we find that it was called prometheus, and freedom from strife, and vulcan, because the ascent of numbers is as far as 9, just as the ascent of things decomposed by fire is as far as the sphere of fire (the summit of the air, and juno, because the sphere of the air is arranged according to the novenary (nine) system, and sister and wife to jup

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

s to mind kafka s statement that all his works were symbolic, but only in the sense that they were to be interpreted by new symbols in an endless series of steps. 2 adorno correctly understood that in presuming the parabolic nature of truth an orientation that resonates with the symbolic imaginary proffered by medieval kabbalists kafka closed the gap separating fact and fiction and thereby opened the horizon of textuality to the measure of incommensurability, the limitless limit that delimits the interpretative standpoint from which a reader may summon a hermeneutical criterion of objectivity that avoids the extremes of absolute relativism, on the one hand, and relative absolutism, on the other. critical to abiding in the sway of this stance is the discernment that language, poetically con

onceived is a spatial or mechanical metaphor related to the metaphysical concept of self-presence, but he has not done justice to the complexity of husserl s conception of the present (and thus of temporality more generally) as consisting of intermonadic moments linked in a continuum of retentions and protentions that makes up our experience of duration, an expanding chain extending to and beyond the horizon of futurity. in other words, husserl s nunc stans is far from being a mechanical or spatial metaphor. on the contrary, in a manner that actually anticipates derrida s critique of understanding presence in terms of an adequately given present, in husserl s view the living now is not a fixed point with discrete boundaries.162 it is evident that each time-point has its before and after, a

e factor in how human beings inhabit and experience the world, a major component of heidegger s phenomenological ontology: it [temporalit t] means temporality insofar as temporality itself is made into a theme as the condition of the possibility of the understanding of being and of ontology as such. the term temporality is intended to indicate that temporality, in existential analytic, represents the horizon from which we understand being. 199 as the title sein und zeit clearly indicates, heidegger gave temporality priority of place in his hermeneutical project of thinking about being from the perspective of time. his choice marks a decisive shift from the phenomenological focus on time-consciousness to an ontological assumption regarding the temporal 30 chapter one character of human exis

ction, pp. 205 216. 140. husserl, crisis, 54, pp. 182 184. 141. ibid, 54, p. 184. on the question of transcendental solipsism and its overcoming in husserl s thought, see str ker, husserl s transcendental phenomenology, pp. 117 145, esp. 138 143. for discussion of the multiple facets of the notion of community in husserl, see hart, i, we, and god, pp. 125 149. 142. husserl, crisis, 54, p. 185. on the horizontal condition of entgegenw rtigen, depresencing, see bruzina, edmund husserl, pp. 231 234. 143. husserl, phenomenology of internal time-consciousness, p. 99. on the correlation of temporality and identity in husserl s phenomenology, see gurwitsch, on the intentionality, pp. 77 81. 144. husserl, ideas: general introduction to pure phenomenology (hereafter cited as ideas i, p. 215. 145. i

l or person: the status of women in the mishnah. new york: oxford university press, 1988. weiskel, thomas. the romantic sublime: studies in the structure and psychology of transcendence. baltimore: the johns hopkins university press, 1976. welton, donn. the origins of meaning: a critical study of the thresholds of the husserlian phenomenology. the hague: martinus nijhoff, 1983. the other husserl: the horizons of transcendental phenomenology. bloomington: indiana university press, 2000. werkmeister, wilhelm h. martin heidegger on the way. edited by richard t. hull. amsterdam: editions rodopi b.v, 1996. weyl, hermann. on time, space, and matter. in phenomenology and the natural sciences: essays and translations, edited by joseph j. kockelmans and theodore j. kisiel, 93 99. evanston: northwes

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

en is shown in figure 49. a corresponding talisman is shown in figure 50. the numbers on the front of the lamen are worked out thus: 87 88 the example on page 86 is worked out from the 7th tablet (not the second, as given in the dee manuscripts) with the number 7 in the center showing the tablet from which the name was formed. if you wish to experiment with these talismans, use tablets 2 to 7 and the horizontal names representing angelic names of the tablets (this appears to be a part of a subsystem of the bonorum. these horizontal angelic names give the number from which to start creating a talisman. if you wanted to create a talisman for shrewd business sense, use the fourth tablet from the tabula collecta. now, take the name amceonf [see the last line of the fourth tableteds.1. then go

ly; they must be placed together correctly or trouble will occur" 161 7 then ask how i will know, and she refers me to placing the letters like that of planets. what about the shape of the a?'7 asked "she replies 'a stick at the center and the long shadow is cast' sphere group's vision of letter 'a "i now see a mighty, restless, overwhelming force a black, rolling mass gathering on one quarter of the horizon and sweeping towards me (the medium became faint and was restored. it is symbolized by the enochian letter a' it does not undulate like the others but moves in a much wider curve and seems to symbolize destruction. it is the qliphoth and is always in motion and breaks all barriers" it is interesting to note that while the above two visions are vastly different, the saturn nature is app

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in south blue tat holding bowl of water in north. outer side of vault door covered wit

adep u ch.ad. means chief adept shek. means shekinah opening ch.ad. rises: 2nd ad. rises: 3rd ad. rim: chad "avete fratres et sorores" ch.ad& 2nd (in unison "benedictus dominus deus noster" all present ad by 3n1 "qui dedit noble hoc signue all touch row crow on breast chad "very honoured adepti majores, assist me to open the vault of the adepti in the exalted grade of geburah. excellent prince of the horizon, see that all present have been admitted to the mystery" 2nd ad "very honoured fratres et sorores give the sign (done) ch.ad "noble lord of eventide what is the word" 3rd ad "elohim gebur" ch.ad "grant us thy strength, 0 lord. excellent prince of the horizon what is the mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification

ero's lamen. 3rd ad. goes out and sees that the postulant is properly prepared, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approaches; the shadows of evening close in; he who hath wandered afar, travelling through the heat and burden of the day, seeketh rest' ch.ad "let us then redeem the time. excellent prince of the horizon, where is the place of rest" 2nd ad "east of the sun and west of the moon" postulant knocks more firmly 2nd ad "rest after toil doth greatly please" ch.ad "now then bath he who seeketh for entrance, prepared for that rest" 2nd ad 'ty a faithful obedience to the rules of our order; by that bodily purification which reflects the purity for which we strive; by the observation of abstinenc

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