Michael Wynn's Occult Reference Library
*THE JUDGMENT

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phyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

luvias ciim voluit abstulit, et cum libuit areutibus terris infudit &c. 174 thunae. ohg. poem of muspilli 48 54, antichrist and the devil do indeed fall, but elias also is grievously wounded in the fight: doh wanit des vilu gotmanno^ daz elias in demo wige arwartit: sar so daz eliascs pluot in erda kitriufit, so inprinnant die perga; his blood dripping on the earth sets the mountains on fire, and the judgment-day is heralded by other signs as well ^yithout knowing in their completeness the notions of the devil, antichrist, elias and enoch, which were current about the 7th or 8th century,2 we cannot fully appreciate this analogy between elias and the donar of the heathens. there was nothing in christian tradition to warrant the supposition of elias receiving a wound, and that a deadly one

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

bined. they are adequate to all demands made upon them; each symbol is not only mathematically precise, but possesses an artistic significance which helps the diviner to understand them by stimulating his aesthetic perceptions. the master therion finds that the tarot is infallible in material questions. the successive operations describe the course of events with astonishing wealth of detail, and the judgments are reliable in all respects. but a proper divination means at least two hours' hard work, even by the improved method developed by him from the traditions of initiates. any attempt to shorten the proceedings leads to disappointment; furthermore, the symbols do not lend themselves readily to the solution of spiritual questions. the holy qabalah, based as it is on pure number, evident

s are simply null and void, so that the best plan is to banish that thought, and make sure only of not stopping too soon< the lines being traced, the operation is over as far as spiritual qualities are required, for a time. the process of setting up the figure for judgment is purely mechanical. but, in the judgment, the diviner stands once more in need of his inmost and utmost attainments. he should exhaust the intellectual sources of information at his disposal, and form from them his judgment. but having done this, he should detach his mind from what it has just formulated, and proceed to concentrate it on the figure as a whole, almost as if it were the object of his meditation. one need hardl

lf has to enter a caveat. he can only calculate the probability on the observed facts. some force might interfere with the anticipated movement> there is always much virtue in divination; for (shakespeare assures us) there is "much virtue in if! in estimating the ultimate value of a divinatory judgment, one must allow for more than the numerous sources of error inherent 167 in the process itself. the judgment can do no more than the facts presented to it warrant. it is naturally impossible in most cases to make sure that some important factor has not been omitted. in asking "shall i be wise to marry" one leaves it open for wisdom to be defined in divers ways. one can only expect an answer in the sense of the question. the connotation of "wise" would then imply the limitations "in your priv

live spirit is made to control operations of the hand or brain of the magician. such works are accordingly most dangerous, to be used only by advanced magicians, and then with great care. 4. works of fascination, such as operations of invisibility, and transformations of the apparent form of the person or thing concerned. this consists almost altogether in distracting the attention, or disturbing the judgment, of the person whom it is wished to deceive. there are, however "real" transformations of the adept himself which are very useful. see the book of the dead for methods. the assumption of god-forms can be carried to the point of actual transformation. 5. works of love and hate, which are also performed (as 195 a rule) by fascination. these works are too easy; and rarely useful. they ha

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ck" of course, if you "missed an egyptian incarnation" you would not be so likely to be a little martha, worried "about much serving" don't get surfeited with knowledge, above all things; it is so very magic without tears get any book for free on: www.abika.com 33 fascinating, so dreadfully easy; and the danger of becoming a pedant "deuce take all your pedants! say i" don't "dry-rot at ease 'till the judgment day" no, i will not recommend a book. it should not hurt you too much to browse on condensed hay (or thistles) such as articles in encyclopedias. take roget's thesaurus or smith's smaller classical dictionary (and the like) to read yourself to sleep on. but don't stultify yourself by taking up such study too seriously. you only make yourself ridiculous by trying to do at 50 what you o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight" the old comment 15. in ii, 16, we find t

f our bodily gestures with the various objects of our senses (poincare- i note after reading him, months later, as i revise this note- explains this fully. so that a 'yard' is not a thing in itself, but a term in the equations which express the laws according to which we move our muscles. my knowledge consists exclusively of the mechanics of my own mind. all that i know is the nature of its norm. the judgments of the reason are arbitrary, and can never be verified. truth and reality are simply the substance of the reason itself. my demonstration that "none-two is the formula of the universe" should then preferably be re-stated thus "the mind of the beast 666 is so constituted that it is compelled to conceive of an universe whose formula is none-two" i note that laotze makes no attempt to a

ALEISTER CROWLEY EQ I 5

this aethyr. and he saith: it is not in my knowledge. yet do thou make once more in silence the call of the aethyr, and wait patiently upon the favour of the angel, for he is a mighty angel, and never yet have i heard the whisper of his wing. this is the translation of the call of the aethyr. o ye heavens which dwell in the first aire, and are mighty in the parts of the earth, and execute therein the judgment of the highest, to you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding, that ye might dispose all things according to the foresight of him that sitteth on the holy throne, and rose up in the beginn

ALEISTER CROWLEY EQUINOX EQ I 2 2

wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner "after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its mem

ge, and i believe that in this order the knowledge of that light may be obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating

heoricus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the 272 celestial signs, and the perfections of their science, according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun; and the path connecting yesod with hod, the foundation with splendour" 13 "see 777" cols. xciii, xciv, xcv, pp. 21, 20. 14 "see 777" col. viii, p.2 illustration on page 273 approximated below_ hb:resh

ALEISTER CROWLEY EQUINOX EQ I 2

hat meditation is reliable" so there we are. x "stay not on the precipice with the dross of matter, for there is a place for thine image in a realm ever splendid" zoroaster "when thou seest a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin- zoroaster as a boy at school i enjoyed a reputation for unparalleled cowardice; in the world i am equally accused of foolhardiness. the judgment of the boys was the better. the truth is that i have always been excessively cautious, have never willingly undertaken even the smallest risk. the paradoxical result is that i have walked hundreds of miles unroped over snow-covered glaciers, and that nobody (so far as i know) has ever attempted to repeat my major climbs on beachy head. one may add a little grimly that the same remark

ALEISTER CROWLEY EQUINOX EQ I 3 2

truth! adoration unto thee, asi; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish by laying sword on nape of neck, saying: so help me th e lord of the u

ALEISTER CROWLEY EQUINOX EQ I 3

ecessary spiritual forces to aid the diviner in the divination. then let him say "arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination" k. accurately define the term of the question: putting down clearly in writing what is already "known" what is "suspected" or "implied" and what is sought to be known. and see that thou verify in the beginning of the judgment, that part which is already known. l. next let the diviner formulate clearly under two groups or heads("a) the arguments "for("b) the arguments "against" the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. form

rm a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. 164 t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another. and if by this means thou shalt arrive at

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e aspiration of the heart are towards the carrying out of the master's will and the serving of the race, that which eventuates has in it the seeds of the next enterprise, and embodies the environment of the next step forward. herein lies much of clarification, and herein may be found that on which the disciple may rest when the vision is clouded, the vibration lower than perhaps it should be, and the judgment fogged by the miasmas arising from circumstances on the physical plane. with many, much arises in the astral body that is based on old vibration and has no foundation in fact, and the battleground is so to control the astral situation that out of present anxieties and worries may grow confidence and peace, and out of violent action and interaction there may be elaborated tranquility

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nt to life on our planet during this cycle, are easily accounted for. the logos of our scheme, sanat kumara, will take a major initiation in the middle of the fifth round, but is preparing for a minor one at this time. the logos of our scheme has been in physical incarnation (having a body of etheric matter) since the middle of the lemurian root-race, and will remain with us until what is called "the judgment day" in the next round. at that point in his career he will have achieved the necessary vitalisation of the particular centre which is occupying his attention, will have "seen of the travail of his soul" in connection with the units of the human hierarchy who go to the composition of this centre, and will drop his present form, will turn his attention to another and higher centre, and

g to students in connection with the charts which have been inserted in the treatise. they depict only one cycle in logoic evolution, and cover only the present greater period in the working out of which we are engaged. they might be roughly described as embracing that period in the system which began for us in the middle of the third root-race of this round and continues until the period called "the judgment" in the coming fifth round. when that time comes our planetary logos will have attained the initiation which is his present goal; the fifth round of the venusian scheme will be closing, and the venus scheme will begin to pass into obscuration, preparatory to transferring her life to the synthesising planet with which she is connected; mercury will be reaching the apotheosis of achieve

yet one in the three worlds, will become available for the helping of man. this lies as yet far ahead, and will only become possible towards the end of this round; and these potent forces will not be fully utilised, nor fully known till the middle of the next round. at that time, much energy will become available through the removal of all that obstructs. this is effected, in relation to man, at the judgment separation, but it will produce results in the other kingdoms of nature also. a portion of the animal kingdom will enter into a temporary obscuration, thus releasing energy for the use of the remaining percentage, and producing results such as are hinted at by the prophet of israel62(142) when he speaks of "the wolf lying down with the lamb; his comment "a little child shall lead them

anetary avitchi35(205) is hidden here, just as the third major scheme can be viewed as systemic avitchi, and the moon at one time held an analogous position in connection with our scheme. this must be interpreted in terms of consciousness, and not of locality. in the fifth round, at its middle point, certain things will eventuate. the fifth hierarchy will rise to its full power. this will precede the judgment day, and will mark a point of tremendous struggle, for the manasic vehicle "manas (which they embody) will rebel against the translation of the life within (the buddhi. there will, therefore, be seen on a racial scale and involving millions simultaneously, a repetition of the self-same struggle which embroils the man who seeks to transcend mind and to live the life of spirit. this wil

vehicle "manas (which they embody) will rebel against the translation of the life within (the buddhi. there will, therefore, be seen on a racial scale and involving millions simultaneously, a repetition of the self-same struggle which embroils the man who seeks to transcend mind and to live the life of spirit. this will be the final armageddon, the planetary kurukshetra, and will be succeeded by the judgment day when the sons of manas will be cast out and the dragons of wisdom rule. this only means that those in whom the manasic principle is over-potent or under-developed will be considered as failures and will have to wait for a more suitable period for development, while those who are living the buddhic life, and in whom it is waxing stronger spiritual men, aspirants, disciples of vario

fifth initiation, and are not taking into consideration initiates of lower degrees nor disciples of many grades. it is useless for average man to ponder upon these figures. they are too difficult to compute and involve calculations most abstruse and intricate. this can be demonstrated by pointing out that from these figures must be subtracted that two-fifths which (in the next round) pass before the judgment throne and are rejected. out of the remaining three-fifths only a percentage which may not be revealed reach final adeptship, though all pass upon the path. the five-eighths above referred to and the four-fifths have reference only to the- 750- a treatise on cosmic fire copyright 1998 lucis trust two great groups of asekha initiates. adepts who pass upon the ray path have to possess a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s salvation, and the constant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who himself recognised the correctness of the judgment and of his punishment. he stated that he received the due reward of his sins, but at the same time there was something in the quality of jesus which arrested his attention and forced from him the admission that this third malefactor had "done nothing amiss" the factor which accorded him admission into paradise was a two-fold one. he recognised the divinity of christ "lord" he said. an

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

seen for what it is, is it possible to dissipate it. it is not the glamour of criticism or of undue analysis that is your problem. it is in some way a result or sequence, growing out of these two aspects of mental activity and yet it is neither of them exactly. perhaps i might call it the "glamour of the judge" trained, wise, experienced but forever exercising (as a life habit) the prerogative of the judgment seat. a case in point, my brother, which may serve to illustrate my point was your reaction to the. for several days i watched your inner turmoil and distress until you escaped by the door of decisive judgment distributing the blame, exonerating some and resting back upon the assumed correctness of your decision. yet you knew not enough even about your own group- 346- discipleship in

in approach to any action of any kind. therefore, for you, simplicity and clarity as to the causes of all that you do are essential and needed. at sunrise, at noon, at sunset and at night four times a day follow the procedure outlined below: 1. sound the sacred word three times, breathing it out as a soul through the three bodies. 2. say then, as you stand in the light of the soul "i stand before the judgment seat of my own soul. i stand in the light that comes from that divine source. i seek to walk in truth, sincerity and love" 3. then ask yourself the following three questions: a. that which i have accomplished during the past few hours, has it been clearly understood by me? b. have i acted simply and sanely and with wise direction? c. why did i act and speak and write in this particula

and group brothers. this is for you important, for it not only aids in group integration but it serves to decentralise you from the centre of your own stage. 5. then endeavour to contemplate or to realise yourself as the soul, as divine, as the christ within. this will take the highest concentration of which you are capable. 6. then say the following with thought behind the words "i stand before the judgment seat of my own soul. i am that soul. all love and light am i. i serve the world and lose myself in service. this is my life and this is the way that i will tread until the- 468- discipleship in the new age- volume i copyright 1998 lucis trust day-be-with-us" 7. sound the word slowly, sending it forth in love to your group brothers. august 1935 my brother and my friend: you are still w

ntralise your activities and work increasingly with individuals. thus does the first ray type achieve understanding; thus does he grow in love. february 1934 brother of old: this past year has been one of testing and of strain for you and of consistent, faithful, inner work. you have ever been sure of your spiritual relationships and that is right and well but you are fortunately less sure now of the judgments of the personality. when the personality is being relegated to its rightful place as an instrument and the shift of consciousness is away from the exterior life of the form to the interior life of the soul, then true esoteric living becomes possible. in the life of all disciples, there comes the time when there is an interlude of difficulty. during that interlude, discovery is made t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

uteur, their national pride and their attitude of owning the world alienates many. great britain carries the sense of caste into all her international relations just as the class distinction system has controlled her internal relationships for ages. these accusations are all based on truth- 11- problems of humanity copyright 1998 lucis trust and the enemies of great britain can bring due cause to the judgment seat. the british, as a whole, have been reactionary, over-cautious and conservative, slow to move, and apt to be satisfied with existing conditions, particularly if those conditions are strictly british. all these characteristics have been the cause of extreme irritation to other people, particularly the nation which emerged from britain, the united states. this is one side of the pi

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a proved scientific pronouncement. our universal brotherhood and our essential immortality will be proven to be facts in nature. the ground is being prepared at this time for the great restoration which the christ will engineer. the world religions (including christianity) and masonry are today before the judgment seat of humanity's critical mind; the word has gone forth almost unanimously that both of them have failed in their divinely assigned tasks. it is realised everywhere that new life must be poured in, but this will take a new vision and a new approach to living conditions and this only the appearance of the christ can teach and help us bring about. as an ancient scripture says "that wh

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

ficiently so as to indicate the way that the man must go at the time. there is the experience of humanity in libra in which the same adjustments and experiments are being made, but this time the entire race of men is involved and not just an individual. this group experience, carried out upon the mental plane, will only happen when all men are polarised mentally and will take place and constitute the judgment day, referred to above. of this, the "point of crisis" in libra and the present world situation and needed adjustment is the forerunner; this time the balancing is, however, upon the astral plane and the desires of men are predominantly in a position of casting the deciding factor, whereas in the next great cycle it will be the minds of men which will do the deciding. today, the forem

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ions or whether the materialistic groups will reassert their control and succeed in winning the day. this great cleavage is now in process of settlement. on the other hand, a deeply spiritual division is also taking place. in a peculiar sense, and speaking largely symbolically, the first phase of the great judgment is asserting itself. the sheep and the goats are forming into two distinct groups. the judgment being given is not the generally assumed one of assigning penalties or rewards; it is not the negation of all effort as the result of decisive moves, nor will it result in the emergence of major dividing lines. such interpretations are man-made and are not true interpretations of the parable or word picture which christ gave to his disciples nearly two thousand years ago- 42- disciple

of assigning penalties or rewards; it is not the negation of all effort as the result of decisive moves, nor will it result in the emergence of major dividing lines. such interpretations are man-made and are not true interpretations of the parable or word picture which christ gave to his disciples nearly two thousand years ago- 42- discipleship in the new age- volume ii copyright 1998 lucis trust the judgment referred to has relation to a mysterious process which is going on in the thinking (if one dare use such a word for such a comprehensive process) of the planetary logos. he is deciding at this time the mode by which a momentous event or happening within the hierarchy shall take shape; he is timing the process of its externalisation; he is deciding which ashrams shall be externalised a

pon vibratory reaction, and the potency of the united vibration of the disciples and aspirants of the world is today for the first time in human history strong enough to reach shamballa. this is a new and very interesting fact. the hierarchy therefore is: 1. in a position of extreme tension. 2. in a condition of quiescent waiting. it awaits: a. the decision which is on the verge of emanating from the judgment seat of sanat kumara. b. notification as to the period and mode of the coming externalisation. c. the proposed influx into its ranks of disciples and aspirants. d. the reaction, later to be sensed by them, of the massed use of the great invocation. e. the clear sounding of the invocative, though inchoate, cry of the masses of those who are not yet even upon the probationary path. 3. p

ng of love or the fact of wrong emphasis in your daily life are not noted by me or by any master. they are the affair of your own soul; the results affect your family, friend, or communal group, and are none of our business. yet those are the things which you notice in others and which affect your judgment, evoking like or dislike, praise or blame, but inevitably putting you as an individual upon the judgment seat. there no master sits. when christ said "judge not and ye shall not be judged" he indicated a state of mind where understanding so controls that the aspirant no longer praises or blames; because of this general attitude within his mental approach to people, he is then free to become a full member of an ashram. if you consider the many apparent failures in my experiment in forming

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s stand out with clarity in your minds. it gives the clue to all that is happening today in the world of politics and international governments, and- 46- the externalisation of the hierarchy copyright 1998 lucis trust accounts for the trend toward synthesis, amalgamation and affiliation. the remaining four causes which we will consider later might be enumerated as follows: 5. the time of the end. the judgment of people. this period of judgment is a group interlude to the full emergence of the new age influences. 6. the levelling of all classes and distinctions so that the spiritual values may appear and the spiritual hierarchy manifest on earth. 7. the fact of the approach of the hierarchy towards external contact with humanity. i would suggest that you read my earlier writings on the grea

e is the very law of life itself, in spite of all appearances and the record of the past. it is essential that we be practical in our approach to the subject and that the reconstruction plans involve steps which are possible and which the average man can take. the first practical attitude to be taken is to crush out hate because it is non-constructive and hindering. it blinds the vision and warps the judgment, and simply feeds the growth of fear and horror. but the love demanded of us is neither emotional nor sentimental. it is intensely practical, and expresses itself in service and cooperative activity. it seeks to aid all movements that benefit humanity and are in line with the new incoming era. many people think that an emotional reaction and clamouring outcry of horror at what has ove

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

when restored, will make real in a sense incomprehensible to you at present the nature of religion, the purpose of science and the goal of education. these are not what you think today- 214- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the ground is being prepared at this time for this great restoration. the churches and masonry are today before the judgment seat of humanity's critical mind and the word has gone forth from that mass mind that both of them failed in their divinely assigned tasks. it is realised everywhere that new life must be poured in and great changes wrought in the awareness and in the training of those who work through and in these two media of truth. those changes have not yet been carried out, for it will take a new

ALICE BAILEY THE LABOURS OF HERCULES

are innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be reversed by a higher court; that truth may walk the earth in many an unlikely guise. the quest for truth, then, becomes changed into the development of discrimination. in a sense, truth does not exist for human beings, for all truths are but fractional parts of greater wholes. the search for these more inclusive concepts is of more importance than the insistence u

APOCALYPSE MOSES

edily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

usalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquainted it recites the

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

red with countless cuts and reduced to a fraction of the original size. the old blocks are not preserved, but thrown away or burnt. an enormous sword, bundles of lances, pieces of armour, etc. are kept in the tsi u dmar lcog dbug khang. these are supposed to be the weapons and the armour of tsi u dmar po s warlike retinue.51 de nebesky-wojkowitz also offers in footnote an alternative narrative to the judgment chamber aspect of tsiu marpo s position: a similar legend tells that a messenger (pho nya) of dpal ldan lha mo [penden lhamo] or tsi u dmar po stands near the death-bed of a dying man to carry his "last breath" either to the chapel of dpal ldan lha mo in the jo bo gtsug lag khang [jowo tsuklakhang] or to the tsi u dmar lcog dbug khang. the "last breath" is seen by these deities in the

BLAVATSKY H P ANTHROPOGENESIS

ity. believing in occultism and a host of invisible potencies for good reasons, we say: certus sum, scio quod credidi; to which our critics reply: credat judaeus apella. neither is converted by the other, nor does such result affect even our little planet. e pur se muove! nor is there any need of proselytizing. as remarked by the wise cicero "time destroys the speculations of man, but it confirms the judgment of nature" let us bide our time. meanwhile, it is not in the human constitution to witness in silence the destruction of one's gods, whether they be true or false. and as theology and materialism have combined together to destroy the old gods of antiquity and seek to disfigure every old philosophical conception, it is but just that the lovers of old wisdom should defend their position

the earth; and "they were changed (into men) and sinned after the women of the earth (zohar, 9, b. this is quite plain. no mention is made in genesis of these "sons of god (chap. vi) having been punished for it. the only reference to it in the bible is in jude (6 "and the angels which kept not their first estate but left their habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" and this means simply that the "angels" doomed to incarnation, are in the chains of flesh and matter, under the darkness of ignorance, till the "great day" which will come as always after the seventh round, after the expiration of the "week" on the seventh sabbath, or in the post-manvantaric nirvana. how truly esoteric and consonant with the secret doctrine is "pyman

ly late epoch, this added much to the greatest of all our difficulties- namely, our being so often left in the dark as to the age of our documentary evidence, and the precise worth of our materials for history" thus one has a right to infer that some still fresher discovery may lead to a new necessity for pushing the babylonian dates so far beyond the year 4,000 b.c, as to make them pre-kosmic in the judgment of every bible worshipper. how much more would paleontology have learned had not millions of works been destroyed! we talk of the alexandrian literary lore, which has been thrice destroyed, namely, by julius caesar b.c. 48, in a.d. 390, and lastly in the year 640, a.d, by the general of kaliph omar. what is this in comparison with the works and records destroyed in the primitive atlan

BLUE EQUINOX

ntempt swells a paean in my heart .consider one fact: the civilization that kissed maeterlinck on both cheeks and tagore perhaps even more intimately. let the high praises of god be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron. to execute upon them the judgment written: this honour have all his saints. praise ye the lord. a. c. reviews 307 sanine. by michael artzibashef. b. w. huebsch. sanine is not a supreme novel in the full flower of a period, like la cousine bette. it is too lyric. it is like the timid song of a young thrush in the morning of life. for this novel is much more than a great novel. it is the first novel of an epoch. it is t

BOOK OF ENOCH

1] and the lord said to michael "go, inform semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers

om-14.9- 15.1, enoch describes his journey, and tthe place where he was taken. he was obviously very impressed and rather frightened. the "wall of hailstones" might be glass, and the "tongue of fire" could be artificial lighting. at 15.1, the most high speaks to enoch, and he mocks the runaways for sending enoch to carry their petition (15.2. he goes on to explain the reasons for the harshness of the judgment. at 16.3, he criticizes them for leaving before they had completed their education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell

, attack, fight, break on the earth, and cause sorrow. and they eat no food, do not thirst, and are not observed. 15.12] and these spirits will rise against the sons of men, and against the women, because they came out of them during the days of slaughter and destruction. 16.1] and the death of the giants, wherever the spirits have gone out from their bodies, their flesh will be destroyed, before the judgment. thus they will be destroyed until the day of the great consummation is accomplished, upon the great age, upon the watchers and the impious ones" 16.2] and now to the watchers, who sent you to petition on their behalf, who were formerly in heaven: 16.3 "you were in heaven but its secrets had not yet been revealed to you; and a worthless mystery you knew. this you made known to women

h their mouths against the lord- words that are not fitting, and say hard things about his glory. here they will gather them together, and here will be their place of judgment. 27.3] and in the last days there will be the spectacle of the righteous judgment upon them, in front of the righteous, forever. for here, the merciful will bless the lord of glory the eternal king. 27.4] and in the days of the judgment on them they will bless him, on account of his mercy, according as he has assigned to them their lot" 27.5] then i myself blessed the lord of glory, i addressed him, and i remembered his majesty, as was fitting. 28.1] and from there, i went towards the east, to the middle of the mountain of the wilderness, and i saw only desert. 28.2] but it was full of trees from this seed and water

BOOK T

rius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, en

BOOK OF PLEASURE

ciousness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is con

DEMONIC BIBLE

adarepanu coresata dobitza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada (dee) oh you [lil] which dwell in the [first ayre] are mighty in the parts of the earth and execute the judgment of the highest. to you it is said, behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne and rose up in the beginning saying

se, and destroy the rotten: no place let it remain in one number: add and diminish until the stars be numbered. arise, move and appear before the covenant of his mouth which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of undefiled knowledge (lavey) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the

DION FORTUNE PSYCHIC SELF DEFENSE

victim. probably it alternated between the two, for it was not constantly with d. exactly what z. did we do not know, for he was exceedingly secretive concerning his methods, but in the light of subsequent knowledge i should imagine that he absorbed the etheric energy of the earthbound soul, and thus deprived it of its means of resisting the second death. merely to drive the resisting soul out to the judgment hall of osiris would have involved leaving behind an astral corpse, which for some time would have continued to give trouble. it may be interesting to note in connection with this case that during the time that miss l. was at the occult college in hampshire we had some rather curious happenings. there was an outbreak among us of exceedingly bad "mosquito bites" the bites themselves we

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

an period, and exhibit the characteristics of a conventional hand. the titles of the chapters, catchwords, the words# which introduce a variant reading, etc, are sometimes written in red. the vignettes are usually traced in black outline, and form a kind of continuous border above the text. in good papyri, however, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. in some papyri the disk on the head of the hawk of horus is covered with gold leaf, instead of being painted red as is usual in older papyr

ay he obtain his meat and his drink from you, o ye gods. may the water of unas be of the wine which is of ra, may he revolve in the sky like ra, and may he pass over the sky like thoth"[3] of the condition of those who failed to secure a life of beatitude with the gods in the sekhet-aaru of the tuat, the pyramid texts say nothing, and it seems as if the doctrine of punishment of the wicked and of the judgment which took place after death is a development characteristic of a later period [1. recueil de travaux, t. iv, p. 69 (ll. 572-75. 2 ibid, t. iv, p. 71 (l. 583. 3 ibid, t. iii (l. 191-95] p. cvii next: the gods of the book of the dead. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (4 of 4 [8/10/2001 11:23:43 am] sacred texts egypt index previous next the gods

ometimes by nephthys, seems to represent as a nature god either the darkest part of the twilight or the earliest dawn. he is depicted either in human form with a jackal's head, or as a jackal. in the legend of osiris and isis, anubis played a prominent part in connexion with the dead body of osiris, and in papyri we see him standing as a guard and protector of the deceased lying upon the bier; in the judgment scene he is found as the guard of the balance, the pointer of which he watches with great diligence. he became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral mountain" he is always regarded as the messenger of osiris. another form of anubis was the god ap-uat, the# of the pyramid texts,[3] or "opener of the ways" who also was depic

th, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesse

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

ar already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of the balance which contains the heart of the deceased (see plate iii, are three beings in human form, who bear the names shai, renenet, and meskhenet. shai is the personification of destiny, and renenet fortune; these names are usually found coupled. shai and renenet are said to be in the hands of thoth, the divine intelligence of

in th temple of amen-ra at thebes to deliver the sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen figure of apep was burnt in the fire; as the wax melted, so the power of apep was destroyed. another name of apep was nak, who was pierced by the lance of th eye of horus and made to vomit what he had swallowed.[9] the devourer of the dead the judgment scene in the theban edition of the book of the dead reveal the belief in the existence of a tri-formed monster, part crocodile, part lion, and [1. maspero, recueil de travaux, t. iii, p. 220. 2. goodwin, aeg. zeitschrift, 1866, p. 54; see also lepsius, aelteste texte, bl. 35, l. 1 ff. 3. naville, todtenbuch, bd. i, bl. 44. 4. ibid, bd. i, bl. 46. 5. i.e, chapp. 32, 34, 35, 36, 37, 38

ancienne poque des exemplaires sur papyrus" 4 papyrus gyptien fun raire hi roglyphique (t. ii, ed. leemans, leyden, 1882] p. cxlvi the text. the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (3 of 9 [8/10/2001 11:24:20 am] the text may be divided into two parts. the first part contains unusual versions of two hymns to ra and osiris, the vignette of the sunrise (chapter xvia, and the judgment scene accompanied by texts, some of which occur in no other papyrus. the second part comprises about sixty-two chapters of the theban edition of the book, in the following order--i, xxii. lxxii, rubric, xvii, cxlvii, cxlvi, xviii, xxiii, xxiv, xxvi. xxxb, lxi, liv, xxix, xxvii, lviii, lix, xliv, xlv, xlvi, l, xciii, xliii, lxxxix, xci, xcii, lxxiv, viii, ii, ix, cxxxii, x [xlviii, xv

is,[1] mesthi, and thoth. text (1) the great godlike rulers who are in. rekhit are isis, horus, and mestha "hail, thoth, who madest osiris victorious (2) over his enemies, make thou the osiris, the scribe ani (triumphant in peace, to be victorious over his enemies in the presence of the great godlike ones (3) who are in abtu, on the night of the god naker, at the separation of the wicked dead, at the judgment of spirits made just (4) and at the arising of joy in tenu"[2] next: plate xiv. plate xiii. http//www.sacred-texts.com/egy/ebod/ebod20.htm (2 of 2 [8/10/2001 11:27:51 am] sacred texts egypt index previous next plate xiv. f. vignette: the gods osiris, isis, and ap-uat, and the tet. text [chapter xviii (1) the great godlike rulers who are in abtu are osiris, isis, and ap-uat "hail, thot

est osiris victorious (2) over his enemies, make thou the osiris ani, the scribe and teller of the sacred offerings of all the gods, to be victorious (3) over his enemies in the presence of the godlike rulers who judge the dead, on the night of (4) the condemnation of those who are to be blotted out" g. vignette: the gods thoth, osiris, anubis, and astennu.[2] text (1) the great godlike rulers in the judgment of the dead are thoth, osiris, anubis, and astennu. now (2) the "condemnation of those who are to be blotted out" is the withholding of that which is so needful to the souls of the children of impotent revolt"(3) hail, thoth, who madest osiris victorious over his enemies, make thou the osiris, the scribe ani (triumphant, to be victorious over his enemies in the [1. omitted on plate xx

tte: the three gods of the festival of breaking up the earth in tattu. text (1) when the fiends of set come and change themselves into beasts, the great godlike rulers, on the festival of the breaking and turning up of the earth in tattu (2) slay them in the presence of the gods therein, and their blood floweth among them as they are smitten down (3) these things are allowed to be done by them by the judgment of those who are in tattu "hail, thoth, who madest osiris victorious over his enemies, make thou the osiris ani to be victorious over his enemies in the presence of the godlike rulers (4) who are in naarutef, on the night of him who concealeth himself in divers forms, even osiris"[1] 1. vignette: the gods ra, osiris, shu, and bebi,[2] dog-headed. text (1) the great godlike rulers who

arms, i have gotten the mastery over my feet, and i have gained the power to do whatsoever my ka pleaseth (9) my soul shall not be shut off from my body at the gates of the underworld; but i shall enter in peace, and i shall come forth in peace [1. a very fine set of examples of blue, green, and yellow glazed fa ence pectorals inlaid with scarabs is exhibited in the fourth egyptian room. 2. i.e, the judgment hall of osiris, in which hearts were weighed. 3. var "west" 4. on the word# see brugsch, w rterbuch (suppl, p. 1289, and stern, glossarium, p. 19, col. 2, where the various kinds of this sweet-smelling plant are enumerated. 5 var "may my two hands open [my] mouth in the earth: naville, todtenbuch, bd. 11, bl. 90. 6. i.e, the heavenly memphis] p. 309 text [chapter xxxb (i) the chapter[

ars. come; the eye of horus, which stablisheth glories (7) upon the brow of ra and rays of light upon the faces of those who are with the limbs of osiris, hath delivered my soul (8) o shut ye not in my soul, fetter ye not my shade (9) may it behold the great god [1. see plate xviii. 2 the reading of the nebseni papyrus is. 3 adding# from the nebseni papyrus] p. 320 within the shrine on the day of the judgment of souls, may it repeat the words of osiris (10) may those beings whose dwelling-places are hidden, who fetter the limbs of osiris, who fetter the souls of the khu, who shut in (11) the shade[s] of the dead and can do evil unto me-may they do no evil unto me, may they turn away their path from me. thy heart (12) is with thee; may my soul and my khu be prepared against their attack. ma

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ejected. next he sent it to private pilot, which published it reluctantly at below regular rate, but the reader response was so great that the publisher demanded more seagull stories. bach sat down at his typewriter and, with virtually no rewriting, knocked out the second and third parts of the j. l. seagull saga, duly published as magazine stories. the stories were published in book form through the judgment of eleanor friede, then an editor at macmillan (now president of eleanor friede books, who had an intuition about the book. within two years the book sold over one million copies, was on best-seller lists for nearly a year, became a book of the month club choice, was condensed by reader s digest books, and was translated into a dozen languages. it was banned only by the people s repub

nclusive, and some of which were published in the madras christian college magazine for september, 1884, prove that mme. blavatsky has been engaged in the production of a varied and long-continued series of fraudulent phenomena, in which she has been assisted by the coulombs. the circumstantial evidence which i was able to obtain concerning the incidents referred to in these letters, corroborates the judgment of the experts in handwriting. in the second place, apart altogether from either these letters or the statements of the coulombs, who themselves allege that they were confederates of mme. blavatsky, it appears from my own inquiries concerning the existence and the powers of the supposed adepts or mahatmas, and the marvellous phenomena alleged to have occurred in connection with the th

ing, a notion that gained currency from earthquakes and related phenomena. draumkvaede the dream song of medieval norway, which describes the mystical visions of olav asteson in the 13 holy nights from christmas to epiphany. in a trance, asteson travels through earth, water, air, and fire; crosses the perilous gjaller bridge, guarded by a serpent, a hound, and a bull; and sees heaven and hell and the judgment of souls. he returns to tell his visions to the congregation at church. this folk ballad with pagan and christian symbols was first known in the telemark region about 1200 c.e. and remained in oral tradition until modern times. it has always been a source of inspiration in norwegian poetry, painting, and music. reportedly a traditional rendering of draumkvaede has a mystical power in

ises, and made trial by scratching several times upon the sheet, as five and seven and ten, which it followed, still stopping at my number. glanvill searched the room and was unable to find any evidence of trickery. mr. mompesson suffered as word of these manifestations spread. those who did not believe in spirits and witches declared him an impostor; other people considered the visitations to be the judgment of god upon him for some wickedness or impiety. as a result, he was continually exposed to censure and harassed by the curious people who gathered around the house. the essayist joseph addison (1672.1719) wrote a comedy on the affair, the drummer, or the haunted house, first performed at drury lane theater on april 14, 1713 (see also cock lane ghost) sources: wilson, colin. poltergeis

place at northampton, where two were hung in 1705 and five others in 1712. francis hutchison, commenting on this in his historical essay concerning witchcraft (1718, states, this is the more shameful as i shall hereafter prove from the literature of that time, a disbelief in the existence of witches had become almost universal among educated men, though the old superstition was still defended in the judgment seat, and in the pulpit. according to john wesley (1703.1791, who had considerable influence as a bishop, it is true likewise that the english in general, and, indeed, most of the men of learning in europe, have given up all accounts of witches and apparitions as mere old wives fables. i am sorry for it. the giving up of witchcraft, is in effect giving up the bible. but i cannot give

ry was the case of pierre barthelemy, who in 1097 declared to the crusaders that heaven had revealed to him the place where the spear that had pierced the savior s body was concealed. to prove his assertion he offered to undergo the ordeal by fire and was duly required to walk a path about a foot in width and some fourteen feet in length, on either side of which were piled blazing olive branches. the judgment of the fire was unfavorable, and 12 days later the rash adventurer died in agony. books were also sometimes submitted to trial by fire. this method was adopted to decide the claims of the roman and mozaratian liturgies, the former emerging victorious from the flames. the fire ordeal was also widely known in new zealand, india, fiji, and japan. in may be suspected that the outcome of s

the common catastrophe of dramas in which the first parts are played by ignorance or fear. such visionary epidemics recurred in the reigns following, and all the power of charlemagne was put in action to calm the public agitation. an edict, afterwards renewed by louis the pious, forbade sylphs to manifest under the heaviest penalties. it will be understood that in the absence of the aerial beings the judgments fell upon those who had made a boast of having seen them, and hence they ceased to be seen. the ships in air sailed back to the port of oblivion, and no one claimed any longer to have journeyed through the blue distance. other popular frenzies replaced the previous mania, while the romantic splendors of the great reign of charlemagne furnished the makers of legends with new prodigies

within iskcon as well as public embarrassment. the guru of a large krishna community in west virginia, kirtananda swami, was excommunicated from iskcon for ethical and religious violations in 1986, and was later jailed for federal crimes. in the early 1990s the community had a multimillion dollar judgment (awarded at the height of the anticult struggles) overturned and then settled out of court. the judgment in the robin george case had threatened to close several temples in the us and canada. in the meantime, the movement spread internationally and now has centers in more than eighty countries. in the united states it has three thousand core members, full-time krishna devotees, but is also supported by many thousands of congregational members, approximately half of whom are within the in

accusers. inspired by her example and claims, and helped by dissension and weakening on the side of the enemy, the french took heart once more and the english were all but swept out of the country. jeanne s family was rewarded by ennoblement, under the name de lys. twenty-five years after her death, the pope acceded to a petition that the trial by which jeanne was condemned should be reexamined. the judgment was reversed and her innocence was established and proclaimed. the life of the maid of orleans presents a problem that orthodox science cannot solve. she was a simple peasant girl with no ambitions. she rebelled pathetically against her mission, saying, i had far rather rest and spin by my mother s side, for this is no work of my choosing, but i must go and do it, for my lord wills it

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nal self did not degenerate during the course of evolution and served no purpose in this life they were obviously destined for a future existence. why, for instance, should the subconscious so carefully preserve all thoughts and memories if there would be no use for them? william james suggested that the problems of the subliminal mind should be called the problem of myers. and he added, whatever the judgment of the future may be on mr. myers speculation, the credit will always remain to them of being the first attempt in any language to consider the phenomena of hallucination, automatism, double personality, and mediumship as connected parts of one whole subject. theodore flournoy, a profound psychologist himself, considered myers one of the most remarkable personalities of our time in th

usly disturbed. the second text, edited two years ago by griffith from a london papyrus, is also genuinely egyptian in its details. three magic tales, interwoven one with another, are brought into connection with saosiri, the supernaturally born son of setna. in the first, saosiri, who was greatly setna s superior in the arts of magic, led his father down into the underworld. they penetrated into the judgment-hall of osiris, where the sights they saw convinced setna that a glorious future awaited the poor man who should cleave to righteousness, while he who led an evil life on earth, though rich and powerful, must expect a terrible doom. saosiri next succeeded in saving his father, and with him all egypt, from great difficulty by reading without breaking the seal a closed letter brought by

t events) frequently emerged. under these conditions it was not unusual for ecstatic states to become epidemic, prophecies to be uttered, and unusual physical phenomena to appear. many of these reports appear to be a mixture of misobservation of mundane if unusual occurrences and hallucinations. the ancient historians josephus and tacitus wrote of fearful sights and great signs from heaven before the judgment on jerusalem. when, three centuries later, julian the apostate attempted to rebuild jerusalem, fiery balls burst forth upon the workmen and took strange shapes. this was recorded not only by julian s own historian but by jewish and non-roman writers as well. many accounts testify of the signs and wonders during the persecution of the huguenots in france. from the dawn of printing onwa

the presence of the great and sovereign princes who are in tattu, or in any other place. without the words of power given to him by thoth, osiris would have been powerless under the attacks of his foes, and similarly the dead man, who was always identified with osiris, would have passed out of existence at his death but for the words of power provided by the writings that were buried with him. in the judgment scene it is thoth who reports to the gods the result of the weighing of the heart in the balance, and who has supplied its owner with the words that he has uttered in his supplications, and whatever can be said in favor of the deceased he says to the gods, and whatever can be done for him he does. but apart from being the protector and friend of osiris, thoth was the refuge to which i

only produced in his brain through telepathy? in his book the survival of man (1909, sir oliver lodge asserts that the experimental evidence was not sufficient to substantiate the nonphysical nature of thought transference. he had no doubt of its reality, and as early as 1903 he stated in an interview to the pall mall magazine: what we can take before the royal society, and what we can challenge the judgment of the world upon, is telepathy. hereward carrington suggested that telepathic manifestations may take place through a superconscious mind, that there may be a mentiferous ether, as some writers have suggested, that carries telepathic waves, and that there is a species of spiritual gravitation uniting life throughout the universe, as physical gravity binds together all matter. in the

accused had almost always for their basis some accusation of sorcery (i.e, malevolent magic. most of the unhappy creatures confessed to having attended the witch s sabbat, and the strange revelations wrung from them by torture gave some idea of the ceremonies that, according to the popular tradition, were enacted in the lurid festivals presided over by satan. the following are some extracts from the judgment pronounced at arras in 1460 upon five women, a painter, a poet nicknamed an abbe of little sense and aged about seventy, and several others, who all perished in the flames kindled by barbarous ignorance and fed by a cruel superstition: and the said inquisition did say and declare, that those hereinunder named had been guilty of vaulderie in manner following, that is to say. that when

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

he light of more recently acquired facts, is perfectly reasonable, and exactly what might be expected. that this high stage of civilization was reached while women were the recognized heads of families and of the gentes, and at a time when perceptive wisdom, or the female energy in the deity, was worshipped as the supreme god, is a fact which in time will be proved beyond a doubt. indeed, had not the judgment of man become warped by prejudice, and his reason clogged by superstition and sensuality, the fact so plainly apparent in all ancient mythologies, that in the early god-idea two principles were contained, the female being in the ascendancy, would long ere this have been acknowledged, and our present religious systems, which are but outgrowths from these mythologies, would, with the pa

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the written word, let me conceal no more, whose heart is stirr'd to tell outright what then i spoke.alone either to you, apart in undertone,orbutin parables to other men.4well, you are dead, and.god is strong tosave,but certain secret matters to my grave i carry heavily concerning you,whowere through all so good and more than true; still in your heart make them asaferetreat, if you can do so.iat the judgment-seat.and this poem, unlikeasoul'scomedy,tells the true story:old friend, whate'er our early verse may tell, here is the mysteryofgabriel.hedescribes his first sightofgabrielandhis realization that his feelings must remain unspoken:butthe past is lost to waite for,oh,you are dead, andhehas goneaway!as in your ear then, plainly let me tellwhenfirst it was we look'd on gabriel, at mass o

GILBERT THE MAGICAL MASON

as also an astrologer to some extent. from his time the tendency to renounce astrologic claims has continually increased, until at the present day it is rare to find an astronomer of position who acknowledges any faith in prediction or in diagnosis of char255 acter from the position of the planets at birth of any man, and still less will he believe in the processes called horary astrol255 ogy, or the judgments of fate derived from figures of the sky drawn for the time of the special event, or from the time of asking the question. to return to the origins of history, we find references to astrologic notions in the civilizations of babylon and chaldea, on the banks of the gangesoflndia,on the nile of egypt, and also in turanian chinese history. from chaldea astrology came to persia and asia

ey of the history of divination we must conclude that the desire of man for prescience as to the events of his earth life has always existed, and does still exist. almost as universal has been and is the desire to discover what is the fate ofmanafter the obvious death of his material body. the earnest desires and the arduous labours of men performed with these ends in view, have been fruitless in the judgment of most persons now living who have studied the events of the day and the historiesofthepast.divination and its history 215ifthe future can be discovered, its events must be already decided: if a true divination is impossible the willof man may be as free as he thinks it. meanwhile we are content to rest upon the verdict of the mathematicians, that whatever scheme of divination is use

GLOBAL FREEMASONRY

the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that masonry is a modern representative of the philosophy of the egyptian pharaohs. the nature of this philosophy is revealed by god in the qur'an in the judgment he passed over pharaoh and his people "they are a people of deviators (qur'an, 27: 12) in other verses, the godless system of egypt is described in this way: pharaoh called to his people, saying "my people, does the kingdom of egypt not belong to me? do not all these rivers flow under my control? do you not then see" in that way he swayed his people and they succumbed to him. they wer

GOLDEN DAWN RITUALS T

ve and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, fu

GOLDEN DAWN RITUALS T3

ve and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, fu

GOLDEN DAWN RITUALS Z1

ds on red, blue and yellow with a border of green, orange, and mauve. note: tmoomathaph is sometimes written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors: these are not described at all except to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the

GOLDEN DAWN RITUALS Z2

of the necessary spiritual forces to aid the diviner in the divination. then let him say, arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination: k. accurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. see that thou verify in the beginning of the judgment that part which is already known. l. next, let the diviner formulate clearly under two groups or heads (a) the arguments for (b) the arguments against, the success of the subject of one divination so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formula

o form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a kn

GOLDEN DAWN RITUALS Z3

he candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulat

them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes, and dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then in

GOLDEN DAWN RITUALS ZAM18

, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i kn

GOLDEN DAWN RITUALS ZAM19

anguish, afflict, and pain others, yet will give himself again to idle things, will build, make wars, and domineer, because he hath gold sufficient, and of silver an inexhaustible fountain. god judgeth far otherwise, who exalteth the lowly, and casteth the proud into obscurity; to the silent he sendeth his angels to hold speech with them, but the babblers he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and subterranean passages, will abstain from lying, that thereby he may fulfill the measure of his sin, and be found worthy of the axe. therefore, one day it will come to pass, that the mouth of this viper shall be stopped

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

any he must hunt until the last day. kuhn has written down some more stories of the wild hunter without proper names, nos. 63. 175. there are others again, which tell how hackelberg dwelt in the soiling, near uslar, that he had lived in the fear of god, but his heart was so much in the chase, that on his deathbed he prayed god, that for his share of heaven he might be let hunt in the soiling till the judgment-day. his wish became his doom, and oft in that forest one hears by night both bark of hound and horrible blast of horn^ otmar's volkssagen 249. 250^ like diimeke's desire to drive his waggon for ever (p. 726. 3 otmar 241. deut. sag. no. 311. couf. goth. i>iutan (ululare, jjut-halirii (tuba. furious host: hackelbernd. 923 his grave is in the soiling too, the arrangement of the stones i

e meadows, ibid. 3, 259, just as oden pastured his steed (p. 155n. even michel beheim (born 1416) made a meister-song on eberhart, count of wirtenberg, who hears in the forest a' sudden din and uproar vast' then beholds a spectre, who tells him the manner of his damnation. when alive he was a lord, that never had his fill of hunting, and at last made his request unto the lord to let him hunt till the judgment-day; the prayer was granted, and these 500 years all but 50, he has hunted a stag that he never can overtake; his face is wrinkled as a sponge^ this is only another form of the l. saxon legend of hackelberg (see suppl) 1 grater's iduna 1813, p. 88: 1814, p. 102. conf' elbentrotsch' p. 461. 2 wagner's madame justitia p. 22. schmid's worth .s91' stiirmet wia 's muthesheer' seia verschro

xactly eklcewart, kriemhild's htimmerer, nib. 1338, 3) gets mixt up with the myths of gods. the appendix or preface to the heldenbuch makes him sit outside the venus-mount to warn people, as here he warns them of the furious host; so much the plainer becomes his vocation here, as well as the meaning of the venusberg. eckhart goes before the furious host with holda, he is also doomed to abide till the judgment-day at the mount of venus: the identity of holda and venus is placed beyond question. that mountain (some say the hoselberg or horselherg near eisenach) is dame holle's court, and not till the 15-1 6th cent, does she seem to have been made into dame venus^ in subterranean caves she dwells in state and splendour like the kings of dwarfs; some few among men still find their way in, and

uorld's destruction (p. 810-2. the suspended shield may signify the approaching judge (ra. sol; even the sign of the tree turning green again looks to me more heathen than christian. it might indeed be referred to matth. 24, 32. mark 13, 28. luke 21, 29-30 (hel. 132, 14, where the omens of the great day are likened to the budding figtree as a sign of approaching summer; but to apply the simile to the judgment-day would clearly be a confusion of thought. i prefer to think of the neivhj verdant earth after muspilli (ssem. 9, or of a withered and newly sprouting world-tree, the ash (p. 796-9; we might even find in this of the withered tree^ some support to my interpretation of tmisjnlu, mvdspilli as= arboris perditio (p. 809. and what if frederick's asking after the hying ravens should be con

tilsburg near dahlum (p. 774, and no doubt in other neighbourhoods as well. another thing we come across is, that a good man who is sick sends his son out to observe the weather, and is told first of a clear sky, next of a tiny cloudlet on the mountain's edge, and by degrees of a cloud as big as a hat, as a washtub, as a barn-door; then the old man has himself carried in all haste up a hill, for the judgments of god are now let loose on the suggenthal, sunkenthal (mone's anz. 8, 535; conf. schreiber's tagb. for 1840, p. 271. that is a forcible description of the swift advance of an unforeseen calamity. the same legend presents us with yet a third feature full of moaning. when the water had wrecked and swamped all the houses in suggenthal, there remained alive only that old man and his son

lieved in, as we saw before' ze helle baden' welsch. gast 105 'to get into the devil's bathroom (sastrow's life 1, 11) means the height of distress. popular legend often speaks of devil's hatlis (see suppl. as in that passage of wernher's maria (p. 1006) which describes the devil as chained in hell, so through the mid, ages in general he seems to have been imagined as lying bound till the dawn of the judgment-day; then he will get loose, and appear in company with antichrist. his libcratimi from honds therefore marks also the time of general confusion and the world's destruction. one popular tradition makes him lie tlijhthj hound under the table at which two virgins (evidently norns) are spinning, deut. sag. no.9. in other tales a noose of hast is slipt over his head, which like the chaine

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

eaven over the rainbow, ziska s oestr. volksm. 49. 110. as for that doctrine of the ed da, that before the end of the 1 chi-king ex lat. p. lacharme, interpr. jul. mohl, p. 242. 2 like the contrary effects of the planet venus on the two sexes in superst. 1, 167. 734 sky and staes. world bifrost will break, i find it again in the german belief during the mid. ages that for a number of years before the judgment-day the rainbow will no longer be seen: ouch hurt ich sagen, daz man sin (the regenpogen) nieht ensehe drizich jar (30 years) vor deme suontage/ diut. 3, 61. hugo von trimberg makes it 40 years (renner 19837: so man den regenbogen siht, so enzaget diu werlt niht dan darnach iiber vierzecjar; so the rainbow appear, the world hath no fear, until thereafter 40 year. among the signs the c

the, and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) makes kichart, when about to be hung, offer a prayer, in which we are told that the saviour brought back all the souls out of hell except one woman, who would stop at the door to give hell a piece of her mind, and is therefore doomed to stay there till the judgment- day: all were released, ne mes que une dame, qui dist une raison: hai enfer dist ele, con vos remanez solz, noirs, hisdoz et obscurs, et laiz et tenebrox! a ventrer de la porte, si con lisaut trovon. jusquau terme i sera, que jugerois le mont. the source of this strange legend is unknown to me. 2 diu inre helle, wo nebel und finsters the lucidarius gives ten names of hell: stagnum ig

os. mudspelli for muth-spelli, oris eloquium, or mut-sp, mutationis nuntius (as i proposed in gramm. 2, 525, he is at once met by the objection, that the bav. poet writes neither mund-sp. nor muz-sp, any more than the on. has munn-spiall or mut-sp; and then how are these meanings to be reconciled with that of heimr? let alone the fact that there is no later (christian) term for the world s end or the judgment-day pointing at all that way. 2 surtr might stand related to svartr, as the goth, name svartus to the adj. svarts. procopius de bello goth. 2, 15. 4, 25 has a herulian name souoprouas, svartva? the as. geneal. of deira has swearta and swerting, conf. beow. 2406, and sweart racu below. 810 time and world. god, but always, like other giants, as an enemy and assailant of the gods. in vol

a god. sn. 5 says: sa er surtr nefndr, er]?ar sitr a landzenda til landvarnar, hann hefir loganda sverft, surtus vocatur, qui sedet in fine regionis (i.e. muspellsheims) ad earn tuendam, ensemque gestat ardentem (see suppl. the authors of the heliand and the ohg. poem, both christian, but still somewhat versed in heathen poetry, alike introduce muspilli at the end of the world, at the approach of the judgmentday, when the earth and all it contains will be consumed by fire. and that is exactly how the edda describes the same event: surtr arises with the sons of muspell, makes war upon all the gods and overcomes them, the whole world perishes by his fire, sn. 5. 73. when he with his blazing brand comes on from the south, the rocks in the mountains reel, the giantesses flee, men go the way of

late as the 15th cent. worth reading is an icel. free adaptation of the vaticinium merlini, said to have been composed towards the end of the 12th cent, in which are mixed on. ideas of the world s end, f. magn. lex. 658-9. 3 2 pet. 3, 12; conf. freidank 179, 4. 816 time and woeld. the church tradition of the mid. ages (based on matth. 24, mark 13, luke 21) accepts fifteen signs as premonitions of the judgment-day; l these do not include the unearthly winter, fimbulvetr, that wind-age (vindold, p. 793, haupt s zeitschr. 7, 309, which according to both eddas (seem. 36b. sn. 71) pre cedes the ragnarokr, and is doubtless a truly teutonic fancy; 3 but we have a darkening of the sun and moon described (p. 244, and an earthquake, which equally precedes the twilight of the gods: griotbiorg gnaia

in sale s koran (ed. 1801, introd. 120: in the middle of hell all souls must walk over a bridge thinner than a hair, sharper than the edge of a sword, and bordered on both sides by thorns and prickly shrubs. the jews also speak of the hell-bridge narrow as a thread, but only unbelievers have to cross it (eisenmenger 2, 258; conf. thorns p. 91. ace. to herbelot, the mahometans believe that before the judgment- day they shall pass over a redhot iron rod, that spans a bottomless deep; then the good works of each believer will put themselves under his feet. betdge. hell-shoe. 835 river of the underworld appears to lie in their walking the bridge that spans the river. the bridge-keeper s words to (the living) hermo^r are remarkable: c my bridge groans more beneath thy single tread, than under

ur tarn sera venis? rudl. 7, 58. 6 we tot, dazt ie so lange min verbsore! shouldst forbear, shun me, msh. 1, 89a. por ce requier a dieu la mort/ meon nouv. rec. 2, 241. we know the aesopic fable of the old man and thanatos. to wish for death is also called seeking deathf sending for death, having him fetched: ja wsonet des der degen, 1 supra p. 325. eeinhart p. liii. cxxx; like night, winter, and the judgmentday, death breaks in. 2 so beasts of prey are invited, er. 5832: wd nu hungerigiu tier, bede wolf und ber, iwer einez (one of you) kume her und ezze uns beide! 3 straparola 4, 5 tells of a young man who from curiosity started off to hunt up death. fetches the soul. 843 ich habe gesant ndch tode (he fancies i have sent for d: ich wil s noch lenger pflegen/ nib. 486, 5. of a slothful ser

ur sits in judgment, with loyalty, charity and manhood on her right, shame, chastity and modera tion on her left. p. suchenwirt xxiv: the poet follows a narrow path into a great forest, where a high mountain rises to the clouds: a dwarf meets him at the mouth of a cave, and informs him of a court to be held in that neighbourhood by dame con stancy and justice, he goes on his way, till he comes to the judgment-seat, before which he sees minne appear as plaintiff, followed by moderation, chastity, shame, and modesty, he hears her cause pleaded and decided, but frau minne spies him in his lurking-place. h. sachs i. 273b: in may time, in the depth of the forest, on a lofty moss-grown rock, the poet is met by a hairy wood- wife, who guides him to the tower of dame charity, shows him through her

HANDBOOK OF EGYPTIAN MYTHOLOGY

with this view. roman period hymns in greek and egyptian speak of all gods and goddesses as merely forms of the great creator isis. one of the things that made the cults of osiris and isis popular with foreigners was the promise of a happy afterlife for all the virtuous dead, whatever their status had been in life. this was not a concept that was very common among ancient religions. vignettes of the judgment of the dead feature prominently in the book of breathing, a condensed version of the book of the dead placed in burials during the ptolemaic and roman periods. a new text known as the book of traversing eternity was sometimes combined with the book of breathing. this contained spells to allow the spirit of a dead person to return to earth to visit temples and take part in the festival

were sufficiently far in the past to be imagined as an age of marvels. nearly all egyptian tales feature some royal characters, who are not always shown in a favorable light. in literature, kings and princes may be fallible or even cruel and lustful. in most royal inscriptions, by contrast, kings are presented as heroes on a cosmic stage. kings and gods. each king fulfilled the creator s plan and the judgment of the divine tribunal: that horus, son of osiris, should always rule. ideally, every new king (horus) had to succeed his father (osiris, even if history had to be 86 handbook of egyptian mythology reedited to accomplish this so that intervening reigns or lack of blood relationships were ignored. many kings claimed that they, like horus, had been chosen to rule while still in the egg

e hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with these powers, the soul would eventually reach a divine domain. the last ordeal might be the judgment of the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an akh, an effective or transfigured spirit. those who failed to justify their existence in the divine court faced a second death in the jaws of the eater of souls. the fortunate spirits could take their place among the stars or among the followers of osiris

f were the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus goddesses. the female monster ammut who devoured the souls of those who failed the judgment of osiris was a mixture of hippopotamus, lion, and crocodile. in the 142 handbook of egyptian mythology hippopotamus constellation shown in egyptian sky maps, taweret and other ferocious deities eternally stand guard over seth s evil bull form. this stellar role may lie behind plutarch s statement that thoeris (taweret) was a concubine of seth who deserted him to fight on behalf of hi

f as the beloved sister of the good king osiris. deities, themes, and concepts 171 nephthys seems to play only a minor role in the bringing up of her nephew, horus. she is usually shown watching in scenes in which horus raises the djed pillar, a tableaux that symbolized the revival of osiris. in the book of the dead, nephthys often stands with her sister behind the throne of osiris presiding over the judgment of the dead. see also anubis; djed pillar; isis; osiris; seshat; seth references and further reading: c. j. bleeker. isis and nephthys as wailing women. numen 5 (1958: 1 18. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 125; lamentations; i&o 38 nun (noun, nu) nun was a personification of the primeval

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

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

HEAVEN HELL

s of ani p. 45 sekhet-hetep. from the papyrus of kua-tep p. 53 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni being weighed against his heart p. 159 the scales of osiris, with weights p. 159 the judgment hall of osiris p. 161 nekht spearing the pig of evil p. 163 the apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in comm

sections of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong to a later period of civilization, and passages which impress the reader p. 25 with the idea that they were composed by men who believed that the righteous would be rewarded and the wicked punished in the world to come. special prominence is given to the conception of the judgment, wherein osiris is the judge of the dead. as the result of this judgment the righteous have allotments of land meted out to them, which vary in size according to their deserts, and the wicked are slain, and their bodies cut in pieces, and their souls destroyed. in many particulars the views of the book of gates concerning the future state agree closely with those of the book of coming

osed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a serie

is as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a series of texts and pictures which describe the progress of the boat of the sun-god to the kingdom of osiris, the judgment of the dead, the life of the beatified in sekhet-hetepet, the punishment of the wicked, and the foes of the sun-god. 2. a series of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the sun, and of making him rise each day. that the book of gates embodied many of the most. ancient egyptian re

of guardian gods--set and tat. name of the region--set-amentet, western vestibule. division ii. name of the serpent--saa-set. division iii. name of the serpent--aqebi. name of the gate--septet-uauau. division iv. name of the serpent--tchetbi. name of the gate--nebt-s-tchefau. p. 101 division v. name of the serpent--teka-hra. name of the gate--arit. division vi. at the entrance to this division is the judgment hall of osiris. name of the serpent--set-em-maat-f. name of the gate--nebt-aha. division vii. name of the serpent--akha-en-maat. name of the gate--pestit. division viii. name of the serpent--set-hra. name of the gate--bekhkhi. division ix. name of the serpent--ab-ta. name of the gate--aat-shefsheft. division x. name of the serpent--sethu. name of the gate--tcheserit. p. 102 division x

rein they now are, and never to enter the house of osiris or the boat of ra. they will not suffer in any way whatsoever, but will simply remain there, protecting themselves as best they can by any words of power they may possess until such time as they are overcome by some hostile being, when they will die, and take their places among the other dead spirits, having failed to present themselves in the judgment hall of osiris. p. 105 now the dead who are in the various divisions of the tuat do not, apparently, pass entirely out of existence; for, as we shall see later, they are revivified once each day by light which the sun-god casts upon them as he passes through the tuat, and for a season they enjoy his rays, and when, as he leaves one division to enter another, the gate closes upon him

e to be weighed in ament. the reader will note that it is afu-ra who is the judge here, and not osiris. examining now the beings who are on both banks of the river we see that they fall naturally into two classes, viz, the good and the bad; the former are on the right hand of the god, and the latter on his left, just as saints and sinners are arraigned before god's throne in mediaeval pictures of the judgment. the good are divided into two classes "the heteptiu who praise ra" and the "maatiu who dwell in the tuat (vol. ii, p. 93. the heteptiu are thus called because they made "offerings( hetepet) to ra upon earth, and burned incense to him; they also sang praises to ra and worshipped him upon earth, and uttered hekau, or words of power, against apep, the p. 118 arch-foe of ra (vol. ii, p

sed through the first five divisions of the tuat, now, according to the book of gates, arrives near the southern part of the delta, and near the kingdom of osiris, lord of mendes and busiris. before, however, the god can enter it, he must pass through the gate of the sixth division, which is called nebt-aha, and which is guarded by the monster serpent set-em-maat-f. in the gate or close to it, is the judgment hall of osiris, and it is tolerably certain that no soul entered his kingdom without being weighed in the balance of the god. the scene in which the hall is depicted is of great interest, for it is different in many important particulars from the representations of the judgment which we find on papyri, even in those which belong to the period of the xviiith and xixth dynasties. all th

conjecture. with reference to the pig it is interesting to note that p. 161 click to view the judgement hall of osiris according to the book of gates (from champollionm, onuments de l' gypte, tom. iii, pl. cclxxii) p. 163 in the papyrus of nekht the deceased is seen grasping a chain by which a serpent is fettered, and spearing a pig. the chief point of interest in the whole scene is the fact that the judgment here depicted is of a more primitive character than that given in the book of the dead. the boat of afu-ra, having passed through or by the hall of osiris, now enters the abode of the blessed, and the pictures of the sixth division are intended to show us the occupations of those who have been declared to be "right and true" the boat is towed through this division by four gods of the

ts as hours, and assume that the book of afu-ra began its journey through them on an average between six and seven o'clock in the evening, it follows that the god reached the abode of osiris about midnight, together with those souls who travelled with him. the souls who chose to be judged by osiris, preferring a heaven full of material delights to spiritual happiness, disembarked, and passed into the judgment hall, where they received their sentence, and were made joyful or miserable. for the blessed homesteads were provided, and for the wicked slicings and gashings with knives, and pits of fire, wherein their bodies and souls and shadows were destroyed for ever. the evidence indicates that osiris passed judgment on souls each day at midnight, and that the righteous were rewarded with good

HELENA BLAVATSKY THE KEY TO THEOSOPHY

evate oneself to the christos, or buddhi state. q. by teaching the annihilation of consciousness in case of failure, however, don't you think that it amounts to the annihilation of self, a in the opinion of the non-metaphysical? a. from the standpoint of those who believe in the resurrection of the body literally, and insist that every bone, every artery and atom of flesh will be raised bodily on the judgment day-of course it does. if you still insist that it is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, you make of deity an ever-drunken indra of the pur ic dead letter, a cruel moloch, a god who makes an inextricable mess on ea

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

withheld photographs, both ordinary and aerial, will count in my favor, for they are damnably vivid and graphic. still, they will be doubted because of the great lengths to which clever fakery can be carried. the ink drawings, of course, will be jeered at as obvious impostures, notwithstanding a strangeness of technique which art experts ought to remark and puzzle over. in the end i must rely on the judgment and standing of the few scientific leaders who have, on the one hand, sufficient independence of thought to weigh my data on its own hideously convincing merits or in the light of certain primordial and highly baffling myth cycles; and on the other hand, sufficient influence to deter the exploring world in general from any rash and over-ambitious program in the region of those mountai

INITIATION INTO HERMETICS

many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody, although it has been a hard task sometimes to find such simple words as are necessary for the understanding of all the readers. i must leave it to the judgment of all of you, whether or not my efforts have been successful. at certain points i have been forced to repeat myself deliberately to emphasize some important sentences and to spare the reader any going back to a particular page. there have been many complaints of people interested in the occult sciences that they had never got any chance at all to be initiated by a personal master or

of the spiritualists who behave passively insofar as they take a pencil into their hands and write or paint. whether the messages that are asked for by the medial writing or painting of the spiritualists are actually coming out of the fourth dimension or the way they say it, from the world beyond or whether they originate only in the subconsciousness of the medium in question is entirely left to the judgment of the magician. a hand that has been exteriorized according to our method has really been transplanted into the fourth dimension and can be seen by any being of that sphere that wants to use if to send messages to our material world. as soon as the beginner has done these exercises, he is able to communicate with the beings of the fourth dimension. the magician will first of all try

JASMUHEEN THE FOOD OF GODS

us properly nourished. there are many factors in life that we encounter and allow to block our access to the divine nutrition channel. apart from feeding the physical body toxic substances that are chemically at odds with what it needs, there are also the fear and judgment blocks that are part of the toxic feeling and toxic thinking game. fear of death, fear of change, fear of being different, or the judgment of self and others. all of these impede the nourishing flow of our authentic self s unconditional love. lack of nourishment means we are always dancing with our death as this lack feeds the atrophy of life and with the lack of nourishment of human contact and love, our divine self cannot operate at its maximum potential. unaware of its true power and role in our life, we choose to blo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

is recorded that king arthur paid st. george, whose red cross is the badge of the garter, the most particular honours; for he advanced his effigy in one of his banners, which was about two hundred years after his martyrdom, and very early for a country so remote from cappadocia to have him in reverence and esteem, in regard to the story of the countess of salisbury and her garter, we shall insert the judgment of dr. heylin, who took great pains to ascertain its foundation. this i take to be a vain and idle romance, he says, derogatory both to the founder and the order, first published by polydore virgil, a stranger to the affairs of england, and by him taken upon no better ground than fama vulgi, the tradition of the common people too trifling a foundation upon which to raise so great a bu

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ncisco: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on pages 75-76, matt gives his translation of sy chapter 1 paragraphs 1-8; on page 108 there is a compilation of sy chapter 2, paragraphs 2 and 4-6, and chapter 6, paragraph 4. helpful notes are given in the back of the book explaining the terminology of the segments translated* kaplan s works do not fare well in the judgment of academics. for example, scholem refers to kaplan s translation and commentary, the bahir (new york: samuel weiser, 1979) as worthless (origins of the kabbalah, p. 51, n. 1. kaplan s sy is, however, a favorite among haredi students as is leonard glotzer s fundamentals. 20073 15 dan cohn-sherbok s jewish mysticism: an anthology (oxford: oneworld publications, 1995: pp. 60-66) gives s

LAITMAN M THE PATH OF KABBALAH

tor. by doing so, one extinguishes all the barriers and misery, and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah (the sukkot hut) stands for the zone, or vessel of the soul, its structure and attributes. we must create that spiritual system called sukkah within us. this system will reflect our interrelations with the light that surrounds us. the soul cannot receive the upper light until it is corrected, and it therefore remains outside the soul in the form of surroundi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

they symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very reali

y implement of green jade inlaid with gold. with it the h.o.a.t.f. also has a cloak which was used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment hall, mentioned in chapter i(*plate ii (b) from it osiris governs or judges the souls of men who are brought before him, and decides as to whether they are sufficiently perfect to pass onward. from this we have our modern idea of acting on the square; that is to say, with perfect justice to our neighbour. 258. the figure is in this case the working mason fs square, an angle of ninety

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

quent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another

remonies or words, than those us d in general amongst us; such forms were deliver d to him, and those he has retain d(*ibid, p. 249) 600. this testimony is significant, for a mason ninety years old in 1757 would have been fifty years of age in 1717, so that if he was initiated in his youth, our ceremonies must date at least from the last half of the seventeenth century. it will be remembered that the judgment of r. f. gould is precise upon this matter: 601. if we once get beyond or behind the year 1717, i.e, into the domain of ancient masonry, and again look back, the vista is perfectly illimitable, without a speck or shadow to break the continuity of view which is presented to us(*r. f. gould. a. q. c. xvi, 30) 602. the decay of the operative lodges, noted earlier in this chapter, had a d

he last and most brutal act of this stupendous tragedy occurred on the 14th of march, 1314, when the venerable grand master of the temple, jacques de molay, and gaufrid de charney, preceptor of normandy, were publicly burned as relapsed heretics before the great cathedral of notre dame. as the flames closed round him the grand master summoned the king and the pope to meet him within a year before the judgment-seat of god, and both pope and king were dead within twelve months. 686. the preservation of the templars tradition 687. the destruction of the order of the temple did not, however, involve a complete suppression of the teaching enshrined within it. certain of the french knights templars took refuge with their brethren of the temple in scotland, and in that country their traditions be

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

by relation to demeter, become identified with persephone, the wife of hades and a figure of death. three platonic dialogues the gorgias, phaedo, and republic include a mythical account of what happens after death. plato does not merely repeat standard stories, but artfully mixes together elements from the cultural heritage, the tragedies, and mystery religions. the myth in the gorgias describes the judgment of a soul after death. the soul has been freed from the an 18th century print of charon receiving a dead soul into his boat taking the oblos (coin (fortean picture library) halloween 103 body, which is considered a form of prison. now in its naked reality, the soul is judged in a meadow at the intersection of two roads one leads to the isles of the blessed and the other leads to tarta

arus to be rehabilitated or eternally punished. the good are sent to the isles of the blessed, and are pictured as having lived philosophic lives. in homeric mythology, tartarus was a region underneath hades where rebellious deities, particularly the titans, were sent for punishment. in this dialogue, it has been transformed into a general place of punishment. in the afterlife myth in the phaedo, the judgment of the dead is supposed to take place at the acherusian lake. the incurable evil ones will spend an eternity of punishment in tartarus. the curable evil may spend only a year there. if those whom they mistreated in life agree to pardon them, they may be sent back to earth to live another life, the same fate as those who led lives of goodness. philosophical souls are granted the ultima

an imposter messiah (parallel to the christian notion of an antichrist) who will attempt to lead the world astray. finally, however, the prophet jesus will appear to usher in the final judgment. on judgment day the earth will quake and mountains become a heap of sand: when the stars shall be extinguished, when heaven shall be split, when the mountains shall be scattered (arberry 1969, 318. as in the judgment day scenarios of other middle eastern religions, the dead are resurrected: upon the day when the caller shall call unto a horrible thing, abasing their eyes, they shall come forth from the tombs as if they were scattered grasshoppers, running with outstretched necks to the caller. the unbelievers shall say, this is a hard day (arberry 1969, 247. and judged: then he whose deeds weigh h

old testament. in hiroshi obayashi, ed. death and afterlife: perspectives ofworld religions.westport, ct: greenwood press, 1992. nielsen, niels c, jr, et al. religions of the world. new york: st.martin s press, 1983. pagels, elaine. the origin of satan. new york: vintage books, 1995. west, james king. introduction to the old testament. new york:macmillan, 1981. judgment of the dead the notion of the judgment of the dead has infernal associations cross-culturally. in the christian tradition, the unsaved at judgment day are thought of as being given over to demons who drag them off to hell. the popular conception of hell is that satan s minions have ongoing employment in the form of torturing the damned in a kind of underground smelting factory. this contrasts with the view of early christi

sian fields were accessible only to the righteous. in the homeric poems minos is mentioned as a regulator rather than properly a judge of the dead. with the development of pythagorean doctrine, a true afterlife judgment was conceived in pythagoras s notion of reincarnation. orphism introduced the afterlife judgment of rhadamantos, triptolemos, and aiakos in its mythological system. plato mentions the judgment of the dead by these three figures at the conclusion of gorgias. in ancient roman literature one finds judges of the dead who originated in greece, rhadamanthos, and minos. in early judaism the deeds of the dead were recorded and a judgment of the dead mentioned to establish punishment for the sinners or reward for the righteous (culminating in resurrection. in christianity the judgme

e, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wheatley, dennis. the devil rides out. 1935. london: hutchinson& co, 1963. last judgment in religious traditions that distinguish between the afterlife fates of morally good and morally bad individuals, there are different mechanisms by which souls can be sent to happy or unhappy states. in christianity and related religions, the judgment of souls is believed to occur upon the death of the individual, who will be assigned either eternal condemnation or reward (hell or heaven) or, in some christian churches, purgatory. beyond this particular judgment, western religions also propagate the idea of a final judgment day at the end of time, which usually culminates in the resurrection of the righteous for life in paradise an

ting in flames fiercer than those they kindled for brave christians? wise philosophers, blushing before their students as they burn together, the followers to whom they taught that the world is no concern of l 143 144 lavey, anton szandor god s, whom they assured that either they had no souls at all or that what souls they had would never return to their former bodies? poets, trembling not before the judgment seat of rhadamanthus or of minos, but of christ a surprise? tragic actors bellowing in their own melodramas should be worth hearing! comedians skipping in the fire will be worth praise! the famous charioteer will toast on his fiery wheel .these are things of greater delight, i believe, than a circus, both kinds of theater, and any stadium. see also purgatory; zoroastrianism for furthe

the last judgment, rewards and punishes mortals on the basis of where they end up. shakespeare presents this vision in hamlet s hesitation to kill his father s murderer while the latter is praying. there is no doubt that shakespeare agreed with the images offered by the creed of his own protestant church of england, which taught that after death would come an intermediate state to be followed by the judgment of god. on this day, those who have sinned would have to make an open confession in front of god, trusting to divine mercy for the saving of their souls from hell. again, such vision is shown in hamlet, when claudius prays to god to forgive his having murdered his brother, even though he is convinced that no pardon can be received while he is still attached to the fruits of his sin. s

ng further details. in addition, some of what appears not to have happened may have originated as a result of intervenors making assumptions about or misinterpreting what the victims are saying. the intervenors then repeat, and possibly embellish, these assumptions and misinterpretations, and eventually the victims are forced to agree with or come to accept this official version of what happened. the judgment of intervenors may be affected by their zeal to uncover child sexual abuse, satanic activity, or conspiracies. however well-intentioned, these overzealous intervenors must accept varying degrees of responsibility for the unsuccessful prosecution of those cases where criminal abuse did occur. this is the most controversial and least popular of the alternative explanations. urban legend

LIBER LXI

o s.d.a, and in accordance with the instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a lin

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

irst one in the world, when gullveig with spears they studded and in the hall of har burned her; thrice burned, thrice born, often, unseldom, though she yet lives. 22. they called her heid, where she came to [the] houses, a seeress very wise, she cast spells; she performed seid where she could, she performed seid, in a trance, she was ever the joy of an evil woman. 23. then all the powers went to the judgment seats the very holy gods, and discussed this: whether the asir should pay a fine, or all the gods should have tribute. 24. that was yet the battle of armies, the first one in the world. odin let fly and shot into the army, the shield wall of the fortress of the asir was broken, the battle-wise vanir knew how to tread the field. i am uncertain about portions of the above translation, e

assembly, as there is no sign of the gods at this point in the poem. an interesting aside to the above discussion, in which a ggod h word is used as an intensifier, is that ggiant h words often fulfill this function, as in english (e.g, ggiant mistake h) or swedish (jattekul, gway cool h. the language of eddic poetry suggests that these terms are very nearly synonymous: then all the regin went to the judgment seats, the very holy go, and considered that (voluspa, stanzas 6, 9, 23, and 25) hail asir, hail asynjur [goddesses, hail all the very holy go (lokasenna, stanza 11) finally, there are two words that are transparently plurals meaning bonds (bond) or fetters (hopt, both again neuter. both are limited to poetry, especially skaldic poetry. indo-european comparative mythology suggests tha

ms. these range from the very mundane (be careful when you travel; don ft drink too much) to beautiful stanzas that have often been taken to present some kind of heroic ideal: 76. cattle die, kinsmen die, one dies oneself in the same way, but a reputation never dies for the one who acquires a good one. 77. cattle die, kinsmen die, one dies oneself in the same way. i know one thing that never dies the judgment of each dead person. 164 norse mythology stanzas 96.110 are sometimes called godin fs examples. h two gexamples h are offered: the story of billing fs girl and the story of odin fs seduction of gunnlod in connection with his acquisition of the mead of poetry. stanzas 111.137 comprise the loddfafnismal. stanzas 138.145 tell of odin fs self-sacrifice; this section is sometimes called ru

grimnismal, snorri sturluson writes in the gylfaginning of his edda that hati hrodvitnisson (son of hrodvitnir) will swallow the moon. the identification with fenrir comes from lokasenna, stanza 39. loki has just reminded ty lr that fenrir ripped his hand off. ty lr responds: i lack my hand, and you lack hrodvitnir; a baleful loss for each. nor does the wolf have it well, who in bonds shall await the judgment of the gods. the name hrodvitnir (or hrodrsvitnir, another form of the name) means something like gfamous wolf. h see also fenrir; hati hrodvitnisson; mani; sol; ty lr 184 norse mythology dragon-headed post from the oseberg ship burial (werner forman/art resource) hropt alternate name for odin, perhaps the one most commonly found in skaldic and eddic poetry. the meaning of this name i

(1993: 363.387. margaret clunies ross, gwhy ska.i laughed: comic seriousness in an old norse mythic narrative, h maal og minne, 1989: 1.14. john lindow, gloki and ska.i, h snorrastefna: 25..27. juli 1990, ed. ulfar bragason, rit stofnunar sigur.ar nordals, 1 (reykjavik: stofnun sigur.ar nordals, 1992, 130.142. norns collective female spirits. poets, especially in eddic verse, speak repeatedly of the judgment (domr) or verdict (kvi.r) of the norns, and this means death or a life lived out, so that death is imminent. one of the thulur says, gnorns are called those women who shape what must be, h and the noun related to the verb gshape h (medieval icelandic skapa, medieval icelandic skop, which means something like gfate, h is also used with the norns. snorri describes the norns explicitly i

version, which was repeated by snorri and appears to have been ubiquitous, with this one is to assume that odin entered a shamanic trance or even died on the tree and that his spirit traveled to giantland and acquired the mead while the body was left behind. such a reading is enhanced by stanza 145 of havamal, which appears to end this account of the self-sacrifice: gthus thund [odin] carved/ for the judgments of peoples/ where he arose/ when he came back. h stanza 141 brings the incident to its logical conclusion: gthen i started to become fertile/ and to be deities, themes, and concepts 249 die for stamping the decorative plaques on seventh-century swedish helmets (statens historika museum, stockholm) die for stamping the decorative plaques on seventh-century swedish helmets (statens his

MACNULTY W KIRK KABBALAH AND FREEMASONRY

the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e mythology of the greeks, later becoming the mercury of the latins. he was revered through the form of the planet mercury because this body is nearest to the sun: hermes of all creatures was nearest to god, and became known as the messenger of the gods. in the egyptian drawings of him, thoth carries a waxen writing tablet and serves as the recorder during the weighing of the souls of the dead in the judgment hall of osiris--a ritual of great significance. hermes is of first importance to masonic scholars, because he was the author of the masonic initiatory rituals, which were borrowed from the mysteries established by hermes. nearly all of the masonic symbols are hermetic in character. pythagoras studied mathematics with the egyptians and from them gained his knowledge of the symbolic geo

, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (isis, where it invokes ra (the pineal gland) and demands the sacred name. operative masonry, in the fullest meaning of that term, signifies the process by which the eye of horus is opened. e. a. wallis budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of osiris the deceased person has a pine cone attached to the crown of his head. the greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the cyclops. little i

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

and accuse them of being the cause of those miseries attendant upon physical existence. this view is strengthened by the allegory of adam and eve, whose sin through which humanity has been brought low is universally admitted to have been concerned with the mystery of generation. mankind, owing to father adam its physical existence, regards its progenitor as the primary cause of its misery; and in the judgment day, rising up as a mighty progeny, will accuse its common paternal ancestor. those gnostic sects maintaining a more rational attitude on the subject declared the very existence of the lower worlds to signify that the supreme creator had a definite purpose in their creation; to doubt his judgment was, therefore, a grievous error. the church, however, seemingly arrogated to itself the

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

o qualities symbolized throughout the ages as the mind and the heart. in the pseudo- egyptian tarot the children give place to a youth and a maiden. above them in a solar nimbus is the phallic emblem of generation--a line piercing a circle. gemini is ruled by mercury and the two children personify the serpents entwined around the caduceus. the twentieth numbered major trump is called le jugement, the judgment, and portrays three figures rising apparently from their tombs, though but one coffin is visible. above them in a blaze of glory is a winged figure (presumably the angel gabriel) blowing a trumpet. this tarot represents the liberation of man's threefold spiritual nature from the sepulcher of his material constitution. since but one-third of the spirit actually enters the physical body

rs. then followed the last judgment; the books were opened, including the book of life. the dead were judged according to their works and those whose names were not in the book of life were cast into a sea of fire. to the neophyte, armageddon represents the last struggle between the flesh and the spirit when, finally overcoming the world, the illumined soul rises to union with its spiritual self. the judgment signifies the weighing of the soul and was borrowed from the mysteries of osiris. the rising of the dead from their graves and from the sea of illusion represents the consummation of the process of human regeneration. the sea of fire into which those are cast who fail in the ordeal of initiation signifies the fiery sphere of the animal world. in the twenty-first and twenty-second chap

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

d in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i exorcise ye, that ye may approach unto and come before the throne of god, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of god to hear the sentence of your condemnation. come ye then by the name and in the name of shaddai which is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of el, iah, iah, iah, who hath formed and created the world by the breath

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-sera

MORALS AND DOGMA

t it should never be divorced from the actual national necessity. the science of governing men must always be practical, rather than philosophical. there is not the same amount of positive or universal truth here as in the abstract sciences; what is true in one country may be very false in another; what is untrue to-day may become true in another generation, and the truth of to-day be reversed by the judgment of to-morrow. to distinguish the casual from the enduring, to separate the unsuitable from the suitable, and to make progress even possible, are the proper ends of policy. but without actual knowledge and experience, and communion of labor, the dreams of the political doctors may be no better than those of the doctors of divinity. the reign of such a caste, with its mysteries, its myr

ase, let it not seem expedient. what is there which that so-called expediency can bring, so valuable as that which it takes away, if it deprives you of the name of a good man and robs you of your integrity and honor? in all ages, he who violates his plighted word has been held unspeakably base. the word of a mason, like the word of a knight in the times of chivalry, once given must be sacred; and the judgment of his brothers, upon him who violates his pledge, should be stern as the judgments of the roman censors against him who violated his oath. good faith is revered among masons as it was among the romans, who placed its statue in the capitol, next to that of jupiter maximus optimus; and we, like them, hold that calamity should always be chosen rather than baseness; and with the knights

man who has not some vice, no bad man who has not some virtue. happy he who obtains the praise and good-will of men; for all that depends on the will of another is hazardous and uncertain. riches flit away in the twinkling of an eye; they are the most inconstant of friends; flocks and herds perish, parents die, friends are not immortal, thou thyself diest; i know but one thing that doth not die, the judgment that is passed upon the dead. be humane toward those whom thou meetest on the road. if the guest that cometh to thy house is a-cold, give him fire; the man who has journeyed over the mountains needs food and dry garments. mock not at the aged; for words full of sense come often from the wrinkles of age. be moderately wise, and not over-prudent. let no one seek to know his destiny, if

ent; all are contributing to form the character, according to which we are to be judged. every particle of influence that goes to form that aggregate--our character--will, in that future scrutiny, be sifted out from the mass; and, particle by particle, with ages perhaps intervening, fall a distinct contribution to the sum of our joys or woes. thus every idle word and idle hour will give answer in the judgment. let us take care, therefore, what we sow. an evil temptation comes upon us; the opportunity of unrighteous gain, or of unhallowed indulgence, either in the sphere of business or pleasure, of society or solitude. we yield; and plant a seed of bitterness and sorrow. to-morrow it will threaten discovery. agitated and alarmed, we cover the sin, and bury it deep in falsehood and hypocrisy

of the divine law, as thus enunciated to our ancient brethren, when the temple was rebuilt, and the book of the law again opened "execute true judgment; and show mercy and compassion every man to his brother. oppress not the widow nor the fatherless, the stranger nor the poor; and let none of you imagine evil against his brother in his heart. speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates; and love no false oath; for all these i hate, saith the lord "let those who have power rule in righteousness, and princes in judgment. and let him that is a judge be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land. then the vile person shall no more be ca

the sanctuaries was allowed to the virtuous only, and elysium was created for virtuous souls alone. the precise nature and details of the doctrines as to a future life, and rewards and punishments there, developed in the mysteries, is in a measure uncertain. little direct information in regard to it has come down to us. no doubt, in the ceremonies there was a scenic representation of tartarus and the judgment of the dead, resembling that which we find in virgil: but there is as little doubt that these representations were explained to be allegorical. it is not our purpose here to repeat the descriptions given of elysium and tartarus. that would be aside from our object. we are only concerned with the great fact that the mysteries taught the doctrine of the soul's immortality, and that, in

s also cote soteria, the saviour, who leads the spirits of hercules and hyacinthus to heaven. many other emblems were employed in the mysteries--as the dove, the myrtle-wreath, and others, all significant of life rising out of death, and of the equivocal condition of dying yet immortal man. the horrors and punishments of tartarus, as described in the ph do and the neid, with all the ceremonies of the judgments of minos, eacus, and rhadamanthus, were represented, sometimes more and sometimes less fully, in the mysteries; in order to impress upon the minds of the initiates this great lesson--that we should be ever prepared to appear before the supreme judge, with a heart pure and spotless; as socrates teaches in the gorgias. for the soul stained with crimes, he says, to descend to the shades

t, we form another judgment, as necessary as the first; that if he has done well, he deserves compensation; if ill, punishment. that judgment may be expressed in a manner more or less vivid, according as it is mingled with sentiments more or less ardent. sometimes it will be a merely kind feeling toward a virtuous agent, and moderately hostile to a guilty one; sometimes enthusiasm or indignation. the judgment of merit and demerit is intimately connected with the judgment of good and evil. merit is the natural right which we have to be rewarded; demerit the natural right which others have to punish us. but whether the reward is received, or the punishment undergone, or not, the merit or demerit equally subsists. punishment and reward are the satisfaction of merit and demerit, but do not con

t of the good, the absolute judgment of obligation, the absolute judgment of merit and demerit, continue to subsist, inviolable and imprescriptible; and we cannot help but believe that he who has implanted in us the sentiment and idea of order, cannot therein himself be wanting; and that he will, sooner or later, reestablish the holy harmony of virtue and happiness, by means belonging to himself. the judgment of the good, the decision that such a thing is good, and that such another is not--this is the primitive fact, and reposes on itself. by its intimate resemblances to the judgment of the true and the beautiful, it shows us the secret affinities of morality, metaphysics, and aesthetics. the good, so especially united to the true, is distinguished from it, only because it is truth put in

ended as destructively upon the population of many a high-towered, wide-paved, purified, and disinfected city of the west as upon the pariahs of tanjore and the filthy streets of stamboul. in vienna, paris, london, the scenes of the great plague were re-enacted. the sick man started in his bed, the watcher leaped upon the floor, at the cry, bring out your dead, the cart is at the door! was _this_ the judgment of almighty god? he would be bold who should say that it was; he would be bolder who should say it was not. to paris, at least, that european babylon, how often have the further words of the prophet to the daughter of the chald ans, the lady of kingdoms, been fulfilled "thy wisdom and thy knowledge have perverted thee, and thou hast said in thy heart i am and none else beside me. ther

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ke manuscript attests to masonry's enduring desire to require its members to display a character of rectitude and uprightness. it was forbidden to keep a "night crawling" apprentice, for he could not effectively perform his duly appointed tasks and would give his fellows cause to complain. no master should seek to supplant another. if a mason has a quarrel with his journeymen, he should submit to the judgment of the master or warden who rules in his stead and reconcile with his journeymen on the next feast day of the calendar. a master or journeyman who has transgressed any article should be judged before a general assembly of the lodge. if he does not acknowledge his misdeeds, he will be expelled and handed over to the sheriff or lord mayor to be imprisoned. philibert delorme, in his trea

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ed themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the

flutings. apollo, enraged that anyone so stupid should be allowed to have human ears, transformed midas ears into those of an ass long, gray, and hairy. the creation of pan s pipes the story of pan s invention of the pan pipes from river reeds following his pursuit of the nymph syrinx is alluded to here. these two satyrs, also half-man, half-goat, sit by a clump of reeds on the banks of a river. the judgment of midas by gillis van coninxloo (1544 1607) this painting shows the end of apollo and pan s musical competition when apollo has already cursed midas with ass s ears. there are also references to other stories, including pan s invention of the pan pipes, and the secret of midas ears becoming widespread. king midas, the son of gordius, a peasant who had been made king of phrygia by the

wove stories of the fates of presumptuous mortals, arachne wove those of divine scandals, including zeus rapes of leda, dana, and europa (see pp. 44-45. although arachne s work equaled her own, athena destroyed it, and drove arachne to hang herself from shame. at the last moment, the goddess took pity and cut her down, allowing her to live in the form of a spider, with her weaving skills intact. the judgment of paris 62 the judgment of paris p aris was the son of king priam and queen hecuba of troy, the ancient city of ilium in asia minor. shortly before he was born, hecuba dreamt that she had given birth to a burning torch from which wriggled fiery snakes. as she awoke, she screamed that troy was burning. hecuba s fearful dream was interpreted to mean that paris would bring about the fal

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

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

. since the conceptual integrity of the process has been so zealously guarded, the strength and intensity of the concept will be able to shine through a much wider range of expression. thus, the upper judicial gcourt h of binah must be much stricter than the lower gcourt h of malchut. the verse quoted from psalms refers to the rabbinical court; we are taught that g-d fs presence is found, guiding the judgment and giving his approval to the decisions of the judges. the name used for the first gg-d h in this verse is elokim, the attribute of divine justice. the gcommunity of g-d h refers to the court. this is the mystical meaning of the verse gyou shall divide the booty equally between those who took the war upon them and went out to do battle and the rest of the community. h the two letters

mber of these sparks is 288, as we have explained previously. these [sparks] are existentially ensconced within the final hei [of the name havayah. the final hei, malchut, is the sefirah of any world that descends into the next lower world in order to bring it into being and sustain it. it thus embodies the principle of descent. when we join the [final] hei with the vav, the individual aspects of the judgments are sweetened; this occurs through giving charity. the letter-group pei-reish-tet spells the word for gindividual aspect h (perat. the numerical value of the word tzedakah [plus the kolel] is the same as the combined numerical values of the names elokim, adni, the number 45, and 4 [for the four] letters of the name [havayah. tzedakah: tzadik-dalet-kuf-hei= 90+ 4+ 100+ 5= 199. elokim:

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r to the sun's motion through the zodiac, these signs being further arranged in the arms of the cross according to the four elements with the sun in the centre and representing that luminary as the centre of the whole. the thirtieth path of the sepher yetzirah which <110> answereth to the letter resh is called the collecting intelligence, and it is so called because from it the astrologers deduce the judgment of the stars, and of the celestial signs, and the perfections of their science according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun and the path connecting yesod with hod- foundation with splendour. hierophant rises. hegemon and theoricus step back and follow him to the altar where he places theoricus in the west, hierophant north, hegem

ds on red, blue, and yellow, with a border of green, orange, and mauve. note: tmoomathaph is sometimes written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors. these are not described at all save to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris <124> the canopic gods the symbolism of the four genii of the hall of the neophytes by g. h. fratrseu b spe in a temple of the grade of neophyte, the four gods, ameshet, ahephi, tmoumathaph, kabexnuf, said also to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four comers of the hall be

rer death, seeing that he is, as it were, disintegrated into his component parts. the process of sym366 the golden dawn: volume zzz book five bolic judgment takes place during the speech of the hierophant to <136> the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate's left, the hegemon on his right, thus formulati

cular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes and 368 the golden dawn: volume iii book five dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then in

the necessary spiritual forces to aid the diviner in the divination. then let him sayi1'arise before me clear as a mirror, 0 magical vision requisite for the accomplishment of this divination" k-accurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. and see that thou venfy in the beginning of the judgment that part which is already known. l-next let the diviner formulate clearly under two groups or heads (a) the arguments for (b) the arguments against, the success of the subject <183> of one divination, so as to be able to draw a preliminary conclusion therefrom on either side. m-first formulation of a conclusive judgment from the premises already obtained. n-same as section l 0-formul

ormulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t-the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon <184> u-the diviner gives advice to the consultant as to what use he magical formulae of neophyte grade 395 shall make of the judgment. v-the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w-lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another, and if by this means thou shalt arrive at a

ponding lines of points in the two figures are compared together, and the addition, whether odd or even, comprises the points of the witness. the left witness represents the combination in a similar manner of the 11th and 12th figures. the judge again is formed in precisely the same way from the two witnesses, and is therefore a synthesis of the whole figure. if he be good, the figure is good and the judgment will be favourable; and vice versa. from the nature of the formation of the 15th figure, the judge, it should always consist of an even number of points, and never of odd. that is, in adding together the four lines of points comprising the judge, the result should be an even number. for if the judge were a figure of odd points it would show that a mistake had been made somewhere in th

ormation of the 15th figure, the judge, it should always consist of an even number of points, and never of odd. that is, in adding together the four lines of points comprising the judge, the result should be an even number. for if the judge were a figure of odd points it would show that a mistake had been made somewhere in the calculations. the reconciler isa 16th figure sometimes used for adding the judgment by combining the judge with the figure in the particular house sigmfymg the thing demanded. thus, in the preceding scheme, the judge <121> formed is populus, and the second figure, being amissio, their combination also yields amissio. in order to discover where$ the part of fortune will fall, add together all the points of the first twelve figures. divide that number by twelve, and pl

dium good. sixth house medium. seventh house evil, save in war. eighth house evil, save for love. ninth house evil except for war. tenth house rather evil. but good for love and war. most other things medium. eleventh house medium;-good favour. twelfth house very good in all <128> rubeus evil in all that is good and good in all that is evil. ascendant destroy the figure if it falls here! it makes the judgment worthless. second house evil in all demands. third house evil except to let blood. fourth house evil except in war and fire. fifth house evil save for love, and sowing seed. sixth house evil except for blood-letting. seventh house evil except for war and fire. eighth house evil. ninth house very evil. tenth house dissolute. love, he. eleventh house evil, except to let blood. twelfth h

ss rather good than otherwise. it is bounty overcoming loss, like a piquant sauce which adds to pleasure. very weak, sli t loss in material things, but more anxiety than actual poss. moderately strong. rashness which brings evil in its train. evil. fairly strong. good. considerable gain and victory. weak, evil. victory which is perverted by debauchery and evil living. but other cards may mitigate the judgment. medium stronq evil. sorrow arising from pleasure and through one s own pleasures. perfect success and happiness. rather evil. pleasure that when obtained is not worth the trouble one has had in obtaining it. fairly strong and good. the sw. and p. being opposite elements counteract each other. therefore is it as if they were not there. fairly good. some trouble, but trouble which is o

n 3. zom 4. paz 5. lit 6. maz 7. deo 8. zid 9. zip 10. zax 11. ich 12. loe 13, zim 14. vta 15. ox0 16. lea 17. tan 18. zen 19. pop 20. chr 21. asp 22. lin 23. tor 24. nia 25. vti 26. des 27. zaa 28. bag 29. rii 30. tex the enochian calls the call of the thirty aethyrs 'the heavens which dwell in m e first aire 3are mighty in the 'madriaax ds praf 2lll this micaolz 'parts of the earth zand execute the judgment of the highest! unto 'saanir caosgo zod fisis balzizras laida <344 'you it is said: qehold the face of your god, the beginning of 'nonca gohulim zmicma adoian mad 31aod lcomfort, 2whose eyes are the brightness of the heavens, which 'bliorb 2soba ooaona chis luciftias piripsol 3ds 'provided zyou for the government of earth 3and her unspeakable 'abrmssa 2noncf netaaib caosgi wd tilb adp

RUBY TABLET OF SET

. as in a harmonious society there are individuals with separate but common purposes, so there are aspects of self which are distinct but integral to the existence of self. some examples are in the areas of cognitive skills: memory, abstraction, language, and judgement to name a few. these are aspects of intelligence which can be tested separately and even addressed separately in treatment, if in the judgment of a professional there is the potential for development (as in a brain injured child) or rehabilitation (as in cerebral vascular accident(2) or stroke(3. as we consider the subject of selfintegration, this capitalization indicates a special setian understanding of the term. in this case i believe the additional considerations that we give to the process of xeper and its paramount imp

raoh's sacred trust. as determined by the priesthood. could assassination be contemplated. the chimaera: what sort of legal system did the egyptians have? the sphinx: now we enter some particularly interesting territory from a platonic standpoint. as far as can be deduced from surviving records, bureaucratic and judicial affairs were not conducted according to a centralized legal code superior to the judgment of individual officials. such officials were given a more-or-less free hand within their respective areas of responsibility. contingent, of course, upon the maintenance of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervi

is more accurate. it means "against law, and it was first used by johann agricola, a collaborator of martin luther. it refers to the idea that christians are saved from sin, and are therefore above the law. many antinomian christians were anarchistic as well. by and large though, they accepted the right of "proper" authority to rule and examine their lives, and felt they would be found "clean" at the judgment. many other gnostic groups went beyond this, and actively opposed the authority of the orthodox religious leaders and their god, as well as the dictates of the ruling elite, so i will refer to them as "antiarchal. antiarchy means simply "against rule, or "against rulers. it refers to groups of people who actively oppose any kind of ruling authority, usually governmental but also relig

an's curse. however, in doing so (dying, that is, jesus elevated satan to the same status as jehovah. as jehovah was never flesh and blood, neither was satan. unlike jehovah, satan has many sons and daughters. a biblical teaching is, be fruitful and multiply. did jehovah, perhaps, forget his own teaching? or was he incapable of having more than one son? the prince of this world: john 12:31 now is the judgment of this world: now shall the prince of the world be cast. the judgment of this world refers to the judgment against those christians of the far r.h.p. the casting of the prince refers to the l.h.p. seer's. the r.h.p. calls these people prophets. the ruler of darkness: ephesians 6:12 for we wrestle not against flesh and blood, but against principalities, against powers, against the rul

urther details. in addition, some of what appears not to have happened may have originated as a result of intervenors making assumptions about or misinterpreting what the victims are saying. the intervenors then repeat, and possibly embellish, these assumptions and misinterpretations, and eventually the victims are "forced" to agree with or come to accept this "official" version of what happened. the judgment of intervenors may be affected by their zeal to uncover child sexual abuse, satanic activity, or conspiracies. however "well-intentioned, these overzealous intervenors must accept varying degrees of responsibility for the unsuccessful prosecution of those cases where criminal abuse did occur. this is the most controversial and least popular of the alternative explanations. urban legen

ppearances may be quite deceptive, and an adept seen through the eyes of a non-adept may seem to be behaving erratically or irrationally. it is true that a beggar might not be able to hide his poverty, but a king in a good disguise would seem every bit as impoverished. in judging another, one must first determine one's actual ability to render such a judgment, then the criteria according to which the judgment will be made. 59. beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him. see the discussion of "love" in the comment to #i-57. in his 1920 comment with reference to #ii-59, crowley further characterized it as a "right relationship" between two components of the nuit-totality. not a blind attraction for superficial mo

irant was being weighed against ma'at's feather. failure of the heart to be in balance with truth resulted in the aspirant being handed back to osiris. aspiration or good intentions are insufficient to xeper. xeper is never a relaxed will, and only xeper can transform being. xem gives direction to xeper, and initiation into xem ensures balance "the fate of my gifted race rests in balance"(1) thus the judgment/initiation vision. each aspirant must pass through to xem, and being called setian is no guarantee of passage. one must be setian "set is the leader only of higher man"(2) this statement is strongly supported in the book of coming forth by night. the idea of judgment should not be confused with right hand path systems or philosophy that speak of moralism and altruisms, etc, for these

y worthiness to enter. publication: black nebulae, i.1 html revision: oct. 26, 1998 ce subject: tuat reading list: 2 [at this point in the ceremony, the magician must visualize the dimension known by the egyptians as the tuat, or a place similar to the christian concept of hell [address to the guardians of the pylons] hail, ye seven beings who make decrees, who support the balance on the night of the judgment of the utchat, who cut off hands, who hack necks in pieces, who take possession of hearts by violence and rend the places where hearts are fixed, who slaughter in the lake of fire. i know you, and i know your names. o thou of the first gate, who art sethet-hra-asht-aru, allow me to pass thy guarded threshold. thou of the second gate, who art tunhat, permit me free passage. guardian of

SALMANRUSHDIE THESATANICVERSES

a suspended sentence; for billy it was deportation, and a stiff fine, but even this was rendered considerably less severe by the judge's consent to billy's attorney's plea that his client be allowed to leave the country voluntarily, without having the stigma of a deportation order stamped into his passport, a thing that would do great damage to his many business interests. twenty-four hours after the judgment billy and mimi were back in london, whooping it up at crockford's, and sending out fancy invitation cards to what promised to be _the_ party of that strangely sweltering season. one of these cards found its way, with the assistance of mr. s. s. sisodia, to the residence of alleluia cone and gibreel farishta; another arrived, a little belatedly, at saladin chamcha's den, slipped under

arts, and make them real. he is the quencher of desires, the slaker of lusts, the fulfiller of dreams. he is the genie of the lamp, and his master is the roc. what desires, what imperatives are in the midnight air? he breathes them in- and nods, so be it, yes- let it be fire. this is a city that has cleansed itself in flame, purged itself by burning down to the ground. fire, falling fire "this is the judgment of god in his wrath" gib- reel farishta proclaims to the riotous night "that men be granted their heart's desires, and that they be by them consumed" low-cost high-rise housing enfolds him _nigger eat white man's shit, suggest the unoriginal walls. the buildings have names "isandhlwana "rorke's drift. but a revisionist enterprise is underway, for two of the four towers have been renam

SATANGEL

show yourselves. 2open the mysteries of 3your creation. 1zacar od zamran 2odo cicle 3qaa 1be friendly unto me, 2for i am the servant of 3the same your god, 1zorge 2lap zirdo noco 3mad 1the true worshipper of 2the highest 1hoath 2iaida. the call of the thirty aethyrs 1the heavens which dwell in 2the first aire 3are mighty in the 1madriaax ds praf 2lil 3chis micaolz 1parts of the earth 2and execute the judgment of the highest! unto 1saanir caosgo 2od fisis balzizras iaida 1you it is said: 2behold the face of your god, 3the beginning of 1nonca gohulim 2micma adoian mad 3iaod 1comfort, 2whose eyes are the brightness of the heavens, 3which 1bliorb 2soba ooaona chis luciftias piripsol 3ds 1provided 2you for the government of earth 3and her unspeakable 1abraassa 2noncf netaaib caosgi 3od tilb adp

SATANIC BIBLE

important device incorporated in the practice of lesser magic. anyone who is foolish enough to say "looks don't mean a thing" is indeed deluded. good looks are unnecessary, but "looks" certainly are needed! odor is another important manipulative factor in lesser magic. remember, animals fear and distrust anyone or anything that doesn't smell! and even though we may, as human animals, deny many of the judgments based on this sense consciously, we still are motivated by our sense of smell just as surely as any all-fours animal. if you are a man, and wish to enchant a woman, allow the natural secretions of your body to pervade the atmosphere immediately around you, and work in animalistic contrast to the vestments of social politeness that you wear upon your back. if you, as a woman, wish to

nu coresata dobitza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada (english) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ved they would face in the afterlife. elaborate manuals were written as guides to these tests. these included the book of amdurat, the book of gates, the book of caverns, and for those commoners wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the fe

erson by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacred writings the primary sacred text for the mesopotamian religion was the long epic poem dealing with creation, the enuma elish. the most complete copy that has survived dates from the end of the second millennium bce and is fertility myths throughout the ancient near east there were common myths of ferti

ove his or her innocence of earthly sins, thus avoiding punishment by the gods and gaining access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your

ly: truly. jot: bit, speck. tittle: a small part. wise: way. world religions: primary sources 207 bible 5:20 for i say unto you, that except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven. 5:21 ye have heard that it was said of them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 5:22 but i say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment. 5:23 therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 5:24 leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 5:25 agree with thine

SEPHER YETZIRAH WESTCOTT

al intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars. the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper order, each in an orbit convenient for it. the thirty-second path is the administrative intelligence, and it is so called becau

SETIAN DIVINATION

tempered by) your own. this moves them toward change and you toward status. if you use the divinatory system to help yourself out of a jam, by checking for which areas to aim your will at, you are imposing three things upon yourself and your surroundings. firstly you are imposing rules for an idealized world that you would rather work in. secondly you are allowing your dilemma to move you toward the judgment/control aspect of your being. thirdly you are alleviating the stress of chaos by a meaningful method, rather than say a bottle of old grandpa. this divination attunes you to the divinatory system and the world to you. if you use the fullness of ideas expressed in the divinatory system as a map showing where your true core self stands, you are imposing three things on yourself. firstly

SIFRA DETZNIYUTHA

in order to take away adam of above who was made by the perfect name. when this is perfected, that is perfected. male and female were perfected in order to perfect everything. the lord hvhy is the side of the male. elohim(,yhla) is the side of the female. therefore was the male extended, and formed with his members, as it were, regenerative power. the kings that were nullified are here sustained, the judgments of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwel

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

es no footstep can invade. go, seek the world without; it is for art the inexhaustible pasture-ground and harvest to the world within "you comfort me" said glyndon, brightening "i had imagined my weariness a proof of my deficiency! but not now would i speak to you of these labours. pardon me, if i pass from the toil to the reward. you have uttered dim prophecies of my future, if i wed one who, in the judgment of the sober world, would only darken its prospects and obstruct its ambition. do you speak from the wisdom which is experience, or that which aspires to prediction "are they not allied? is it not he best accustomed to calculation who can solve at a glance any new problem in the arithmetic of chances "you evade my question "no; but i will adapt my answer the better to your comprehensi

ver fail to find his tools? thou art again in thine own chamber, the white wall thy canvas, a fragment of charcoal for thy pencil. they suffice, at least, to give outline to the conception that may otherwise vanish with the morrow. the idea that thus excited the imagination of the artist was unquestionably noble and august. it was derived from that egyptian ceremonial which diodorus has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to deprive the corpse of the rites of sepul

e" whispered each to each "it is thou whom he threatens" but silent though the audience, it was, at the first, wellnigh subdued. there was still about this terrible man the spell of an overmastering will. always though not what is called a great orator resolute, and sovereign in the use of words; words seemed as things when uttered by one who with a nod moved the troops of henriot, and influenced the judgment of rene dumas, grim president of the tribunal. lecointre of versailles rose, and there was an anxious movement of attention; for lecointre was one of the fiercest foes of the tyrant. what was the dismay of the tallien faction; what the complacent smile of couthon, when lecointre demanded only that the oration should be printed! all seemed paralyzed. at length bourdon de l'oise, whose

SIR WALLIS BUDGE EGYPTIAN MAGIC

on the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity of between six and seven thousand years; the extracts

lives of men, not make my name to stink. let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against his own heart, a conception which is quite different from that of the judgment of the heart before the gods. the scribe nebsent being weighe

periods, but one of the oldest, which was in use in the xviiith dynasty, makes the deceased say to the figure, which was called "shabti "o thou shabti figure of the scribe nebseni, if i be called, or if i be adjudged to do any work whatsoever of the labours which are to be done in the underworld by a man in his turn--behold, any obstacles (or opposition) to thee will be done away with there--let the judgment fall upon thee instead of upon me always, in the matter of sowing the fields, of filling the water-courses with water, and of bringing the sands from the east to the west" after these words comes the answer by the figure "verily i am" here, and [will do] whatsoever thou biddest me to do" the egyptians were most anxious to escape the labours of top-dressing 2 the land, and of sowing th

the presence of the great and sovereign princes who are in tattu" or in any other place. without the words of power given to him by thoth, osiris would have been powerless under the attacks of his foes, and similarly the dead man, who was always identified with osiris, would have passed out of existence at his death but for the words of power provided by the writings that were buried with him. in the judgment scene it is thoth who reports to the gods the result of the weighing of the heart in the balance, and who has supplied its owner with the words which he has uttered in his supplications, and whatever can be said in favour of the deceased he says to the gods, and whatever can be done for him he does. but apart from being the protector and friend of osiris, thoth was the refuge to which

ment, at the very beginning of his speech he says "homage to thee, o great god, thou lord of maati, i have come to thee, o my lord, and i have brought myself hither that 1 may behold thy beauties. i know thee, and i know thy name, and i know the names of the two and forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be found righteous in the judgment, he cannot make his way among the other gods of the underworld without a knowledge of the names of certain parts of the hall of maati. after the judgment he acquires the mystical name of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maa

plies "osiris" the guardian of the hall is now content, and he says "advance, verily thy name shall be mentioned to him; and he further promises that the cakes, and ale, and sepulchral meals which the deceased shall enjoy shall come from the "eye of ra" in another chapter 1 the deceased addresses seven gods, and says "hail, ye seven beings who make decrees, who support the balance on the night of the judgment of the utchat, who cut off heads, who hack necks in pieces, who take possession of hearts by p. 165 violence and rend the places where hearts are fixed, who make slaughterings in the lake of fire, i know you, and i know your names; therefore know ye me, even as i know your names" the deceased, having declared that the seven gods know his name and he their names, has no further apprehe

re what the fate might be, provided that they were given certain data, that is to say, if they were told the date of his birth, and if they were able to ascertain the position of the planets and stars at that time. the goddess of fate or destiny was called "shai" and she is usually accompanied by another goddess called "renenet" who is commonly regarded as the lady of fortune; they both appear in the judgment scene, where they seem to watch the weighing of the heart on behalf of the deceased. but another goddess, meskhenet, is sometimes present, and she also seems to have had influence over a man's future; in any case she was able to predict what that future was to be. thus we read that she and isis, and nephthys, and heqet, disguised as women, went to the house of ra-user, whose wife ra-t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ening it to other things that have formerly been objects of my perception and that i know are trees. in this sense knowledge is dependent on the power of recollection. recollection permits me to compare with one another the multiplicity of perceptible things; but this does not 48 christianity as mystical fact explain the sum total of my knowledge. suppose i see two things that are alike, and form the judgment these things are alike. but in actuality no two things are exactly alike, only alike in certain particular ways. the idea of likeness therefore cannot arise from perceived actuality, but is independent of it. it comes to my aid in forming a judgment, just as recollection helps toward judgment, toward knowledge when, in the case of a tree, i recall other trees. in the case of two thing

THAGIRION

cret god of secular society occult agents control humanity" internet, savethemales.ca, october 13, 2003. 2. ibid vethagirion thomas karlsson the sixth level of the qliphoth (or the fifth counting from levels of initiation) is called thagirion which means dispute or juridical process. this can be interpreted in many ways, the religious juridical process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the m

THE BOOK OF PLEASURE

ciousness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is con

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

; then it withers, and you see it turning yellow, then it becomes straw. and in the hereafter there is grievous punishment, and forgiveness from god and good pleasure; whereas the present life is but the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a belief in the preexistence of souls was general

karma) and duty (dharma. it is as the christian gospels declare; they say, whatsoever a man soweth, that shall he also reap. so do the psychic forces that emanate from an individual also come full circle and return to that person. most readers of the akashic records will present their clients with the events of certain past lives that are affecting them today in their present lives. it depends on the judgment of the akashic readers to give whatever lives and whatever events they think may be causing the present problems and to offer suggestions on how to resolve them. paul twitchell (d. 1971) the modern exponent of eckankar, once explained that to read the akashic records, he had to project himself via his soul body so that he might rise above the time track and study the lives of whomever

ne person or place is transferred to another. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 175 chapter 3 religious phenomena this chapter will explore a number of the phenomena that surround a great variety of religious beliefs, from the veneration of sacred objects to the expectation of miracles, from the power of prayer to heal to the judgment of ecclesiastical tribunals to cause suffering. 177 antichrist apocalypse apparitions of holy figures armaggedon cosmic consciousness demons devil s mark ecstasy exorcism faith healing guardian angels illumination inquisition miracles possession power of prayer the rapture shroud of turin 666 snake handling stigmata virgin of guadalupe visions weeping statues and icons introduction in

he millennium are found in revelation 20:2 7. plete. every person from every age and nation will be there. and there shall only be classes: the saved and the lost. the book of life will have the names of the saved. for those whose names do not appear on those heavenly records, there is the final doom: to be sentenced to join satan and his angels in the place where the fire is never quenched. when the judgment has been completed, the first heaven and earth shall pass away and a new heaven and new earth shall be established for those saved to occupy with their glorified, incorruptible, spiritual bodies. m delving deeper abanes, richard. end-time visions. nashville, tenn: broadman& holman, 1998. cohn, norman. the pursuit of the millennium. new york: oxford university press, 1970. goetz, willi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ght to illuminate hidden subconscious knowledge, but the sun brings clarity, resulting in understanding, comprehension, and happiness. it enables adepts to see the essence of their acquired knowledge and fosters further enlightenment. the sun card symbolizes complete identification with life here and now, and the hope and possibility of a life, or lives, yet to come in a higher state of being. on the judgment (arcanum twenty, gabriel fs trumpet summons the adept to newness of life, to change. the judgment is a positive card, bringing portents of goodness and happiness. the man pictured rising from the depths of the earth represents self-consciousness. the woman rising with him symbolizes the subconscious, and the figure of their child represents the regenerated personality of the adept mad

THE KEY TO THE MYSTERIES

it is the crime of monopoly, which public instinct has always looked upon as treason to the human race. the family is a natural society which results from marriage. marriage is the union of two beings joined by love, who promise each other mutual devotion in the interest of the children who may be born. married persons who have a child, and who separate, are impious. do they then wish to execute the judgment of solomon and hew the child asunder? to vow eternal love is puerile; sexual love is an emotion, divine doubtless, but accidental, involuntary and transitory; but the promise of reciprocal devotion is the essence of marriage and the fundamental principle of the family. the sanction and the guarantee of this promise must then be an absolute confidence. every jealousy is a suspicion, an

itself into a star to enlighten the obscurities of history. what it has written by its actions remains graven in the eternal book; it has added a page to the bible of the human race. do not say that civilization is bad; for it resembles the damp heat which ripens the harvest, it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, pl

er of the word it is the word which creates forms; and forms in their turn react upon the word, in order to modify it and complete it. every word of truth is a beginning of an act of justice. one asks if man may sometimes be necessarily driven to evil. yes, when his judgment is false, and consequently his word unjust. but one is responsible for a false judgment as for a bad action. what falsifies the judgment is selfishness and its unjust vanities. the unjust word, unable to realize itself by creation, realizes itself by destruction. it must either slay or be slain. if it were able to remain without action, it would be the greatest of all disorders, an abiding blasphemy against truth. such is that idle word of which christ has said that one will give account at the day of judgment. a jesti

THE PATH OF KABBALAH

creator. by that, one extinguishes all the barriers, the misery and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah stands for the zone, or vessel of the soul, its structure and attributes. we must create that spiritual system called sukkah within us. this system will reflect our interrelations with the light that surrounds us. the soul cannot receive the upper light before it is corrected, and it therefore remains outside it in the form of surrounding light. the wisdom o

THE BOOK OF GATES

our the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of t

ues] tuat. this god is drawn by the gods of the tuat (in order to make divisions (or, distinctions) in the earth, and to work out [his] designs therein, to weigh words and deeds in ament, to magnify the great god above the little god among the gods. who are in the tuat, to place the khu (i.e, the blessed dead) upon, their thrones, and the damned [in the place] to which they have been condemned in the judgment, and to destroy their bodies by an evil death. ra saith-'o grant ye to me that i may restore the tiara, and that i may have possession of [my] shrine which is in the earth. let sa and heka unite themselves to me for the working out of plans for you, and for making to come into being their attributes (or, forms) ye [have (what is yours. isis hath made to be at peace the wind, and offer

reckoning with my body, and that i may shoot forth evils against my enemies. their food is bread, and their drink is the tchesert wine, and they have cool water wherewith to refresh (or, bathe) themselves [offerings are made to them upon earth. one doth not enter into the place of destruction] 1 footnotes 154:1 or, the weeping. 157:1 supplied from champollion, notices, p. 772. next: chapter vii. the judgment hall of osiris. the sixth division of the tuat. sacred texts egypt ehh index index previous next p. 158 chapter vii. the judgment hall of osiris. the sixth division of the tuat. the boat of ra having passed through the fifth division of the tuat arrives at the gateway which leads to the sixth division, or, as the text says "this god cometh forth to this pylon, and he passeth in throug

earded mummy forms, who are described as the "gods and goddesses who are in this pylon" and it is called nebt-aha. the gate which admits to the sixth division resembles those already described; at the entrance to the corridor and at its exit stands a bearded mummied form, the former being called 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

found on the sarcophagus of tchehra at paris, 1 as well as from the sarcophagus of seti i, we may see that the pig in the p. 162 boat is called am-a, i.e "eater of the arm" and the boat is piloted by a second ape which stands in the bows. on the paris monument we see a man wielding a hatchet in a threatening manner and standing near the scales, probably with the view of destroying the deceased if the judgment of osiris prove adverse to him. this inscription is in the so-called "enigmatic" writing, 1 a fact which was first noticed by champollion, but a transcript of it exists on the sarcophagus of tchehra in characters which have the ordinary values, 2 and this reads as follows- p. 163 [paragraph continues "his enemies are under his feet, the gods and the spirits are before him; he is the e

THE HOLY BIBLE KING JAMES VERSION

eace offerings, thy sheep, and thine oxen: in all places where i record my name i will come unto thee, and i will bless thee. 20:25 and if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 20:26 neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. 21:1 now these [are] the judgments which thou shalt set before them. 21:2 if thou buy an hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 21:3 if he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 21:4 if his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her

lt thou speak in a cause to decline after many to wrest [judgment] 23:3 neither shalt thou countenance a poor man in his cause. 23:4 if thou meet thine enemy s ox or his ass going astray, thou shalt surely bring it back to him again. 23:5 if thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. 23:6 thou shalt not wrest the judgment of thy poor in his cause. 23:7 keep thee far from a false matter; and the innocent and righteous slay thou not: for i will not justify the wicked. 23:8 and thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. 23:9 also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of egypt. 23

ou serve their gods, it will surely be a snare unto thee. 24:1 and he said unto moses, come up unto the lord, thou, and aaron, nadab, and abihu, and seventy of the elders of israel; and worship ye afar off. 24:2 and moses alone shall come near the lord: but they shall not come nigh; neither shall the people go up with him. 24:3 and moses came and told the people all the words of the lord, and all the judgments: and all the people answered with one voice, and said, all the words which the lord hath said will we do. 24:4 and moses wrote all the words of the lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of israel. 24:5 and he sent young men of the children of israel, which offered burnt offerings, and sacrificed

e be not loosed from the ephod. 28:29 and aaron shall bear the names of the children of israel in the breastplate of judgment upon his heart, when he goeth in unto the holy [place] for a memorial before the lord continually. 28:30 and thou shalt put in the breastplate of judgment the urim and the thummim; and they shall be upon aaron s heart, when he goeth in before the lord: and aaron shall bear the judgment of the children of israel upon his heart before the lord continually. 28:31 and thou shalt make the robe of the ephod all [of] blue. 28:32 and there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 28:33 and [beneath] upon the hem of it thou shalt make po

of nun, a man in whom [is] the spirit, and lay thine hand upon him; 27:19 and set him before eleazar the priest, and before all the congregation; and give him a charge in their sight. 27:20 and thou shalt put some of thine honour upon him, that all the congregation of the children of israel may be obedient. 27:21 and he shall stand before eleazar the priest, who shall ask [counsel] for him after the judgment of urim before the lord: at his word shall they go out, and at his word they shall come in [both] he, and all the children of israel with him, even all the congregation. 27:22 and moses did as the lord commanded him: and he took joshua, and set him before eleazar the priest, and before all the congregation: 27:23 and he laid his hands upon him, and gave him a charge, as the lord comma

lord commanded moses, so did the daughters of zelophehad: 36:11 for mahlah, tirzah, and hoglah, and milcah, and noah, the daughters of zelophehad, were married unto their father s brothers sons: 36:12 [and] they were married into the families of the sons of manasseh the son of joseph, and their inheritance remained in the tribe of the family of their father. 36:13 these [are] the commandments and the judgments, which the lord commanded by the hand of moses unto the children of israel in the plains of moab by jordan [near] jericho. page 103 deuteronomy the fifth book of moses, called deuteronomy 1:1 these [be] the words which moses spake unto all israel on this side jordan in the wilderness, in the plain over against the red [sea] between paran, and tophel, and laban, and hazeroth, and diza

fifties, and captains over tens, and officers among your tribes. 1:16 and i charged your judges at that time, saying, hear [the causes] between your brethren, and judge righteously between [every] man and his brother, and the stranger [that is] with him. 1:17 ye shall not respect persons in judgment [but ]ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is ]god s: and the cause that is too hard for you, bring [it ]unto me, and i will hear it. 1:18 and i commanded you at that time all the things which ye should do. 1:19 and when we departed from horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the amorites, as the lord our god commanded us; and we came to kadesh-barnea. 1:20 an

thward, and southward, and eastward, and behold [it] with thine eyes: for thou shalt not go over this jordan. 3:28 but charge joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 3:29 so we abode in the valley over against beth- peor. 4:1 now therefore hearken, o israel, unto the statutes and unto the judgments, which i teach you, for to do [them] that ye may live, and go in and possess the land which the lord god of your fathers giveth you. 4:2 ye shall not add unto the word which i command you, neither shall ye diminish [ought] from it, that ye may keep the commandments of the lord your god which i command you. 4:3 your eyes have seen what the lord did because of baal-peor: for all the me

his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live: 4:43 [namely] bezer in the wilderness, in the plain country, of the reubenites; and ramoth in gilead, of the gadites; and golan in bashan, of the manassites. 4:44 and this is the law which moses set before the children of israel: 4:45 these [are] the testimonies, and the statutes, and the judgments, which moses spake unto the children of israel, after they came forth out of egypt, 4:46 on this side jordan, in the valley over against beth-peor, in the land of sihon king of the amorites, who dwelt at heshbon, whom moses and the children of israel smote, after they were come forth out of egypt: 4:47 and they possessed his land, and the land of og king of bashan, two kings of the a

nto thee: they have well said all that they have spoken. 5:29 o that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! 5:30 go say to them, get you into your tents again. 5:31 but as for thee, stand thou here by me, and i will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do [them] in the land which i give them to page 107 deuteronomy possess it. 5:32 ye shall observe to do therefore as the lord your god hath commanded you: ye shall not turn aside to the right hand or to the left. 5:33 ye shall walk in all the ways which the lord your god hath commanded you, that ye may live, and [that it may be] well with y

5:32 ye shall observe to do therefore as the lord your god hath commanded you: ye shall not turn aside to the right hand or to the left. 5:33 ye shall walk in all the ways which the lord your god hath commanded you, that ye may live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess. 6:1 now these [are] the commandments, the statutes, and the judgments, which the lord your god commanded to teach you, that ye might do [them] in the land whither ye go to possess it: 6:2 that thou mightest fear the lord thy god, to keep all his statutes and his commandments, which i command thee, thou, and thy son, and thy son s son, all the days of thy life; and that thy days may be prolonged. 6:3 hear therefore, o israel, and observe to do [it] that

thee. 6:18 and thou shalt do [that which is] right and good in the sight of the lord: that it may be well with thee, and that thou mayest go in and possess the good land which the lord sware unto thy fathers, 6:19 to cast out all thine enemies from before thee, as the lord hath spoken. 6:20 [and] when thy son asketh thee in time to come, saying, what [mean] the testimonies, and the statutes, and the judgments, which the lord our god hath commanded you? 6:21 then thou shalt say unto thy son, we were pharaoh s bondmen in egypt; and the lord brought us out of egypt with a mighty hand: 6:22 and the lord shewed signs and wonders, great and sore, upon egypt, upon pharaoh, and upon all his household, before our eyes: 6:23 and he brought us out from thence, that he might bring us in, to give us t

7:9 know therefore that the lord thy god, he [is] god, the faithful god, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; 7:10 and repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. 7:11 thou shalt therefore keep the commandments, and the statutes, and the judgments, which i command thee this day, to do them. 7:12 wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the lord thy god shall keep unto thee the covenant and the mercy which he sware unto thy fathers: 7:13 and he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, an

only the lord had a delight in thy fathers to love them, and he chose their seed after them [even] you above all people, as [it is] this day. 10:16 circumcise therefore the foreskin of your heart, and be no more stiffnecked. 10:17 for the lord your god [is] god of gods, and lord of lords, a great god, a mighty, and a terrible, which regardeth not persons, nor taketh reward: 10:18 he doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. 10:19 love ye therefore the stranger: for ye were strangers in the land of egypt. 10:20 thou shalt fear the lord thy god; him shalt thou serve, and to him shalt thou cleave, and swear by his name. 10:21 he [is] thy praise, and he [is] thy god, that hath done for thee these great and terrible things

levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: 17:10 and thou shalt do according to the sentence, which they of that place which the lord shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee: 17:11 according to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee [to] the right hand, nor [to] the left. 17:12 and the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the lord thy god, or unto the judge, even that man shall die: and thou shalt put away the evil from israel. 17:13

:15 at his day thou shalt give [him] his hire, neither shall the sun go down upon it; for he [is] poor, and setteth his heart upon it: lest he cry against thee unto the lord, and it be sin unto thee. 24:16 the fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. 24:17 thou shalt not pervert the judgment of the stranger [nor] of the fatherless; nor take a widow s raiment to pledge: 24:18 but thou shalt remember that thou wast a bondman in egypt, and the lord thy god redeemed thee thence: therefore i command thee to do this thing. 24:19 when thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stran

[place] and all the people shall answer and say, amen. 27:16 cursed [be] he that setteth light by his father or his mother. and all the people shall say, amen. 27:17 cursed [be] he that removeth his neighbour s landmark. and all the people shall say, amen. 27:18 cursed [be] he that maketh the blind to wander out of the way. and all the people shall say, amen. 27:19 cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. and all the people shall say, amen. 27:20 cursed [be] he that lieth with his father s wife; because he uncovereth his father s skirt. and all the people shall say, amen. 27:21 cursed [be] he that lieth with any manner of beast. and all the people shall say, amen. 27:22 cursed [be] he that lieth with his sister, the daughter of his father, or the

:26 then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, o my lord, give her the living child, and in no wise slay it. but the other said, let it be neither mine nor thine [but] divide [it] 3:27 then the king answered and said, give her the living child, and in no wise slay it: she [is] the mother thereof. 3:28 and all israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of god [was] in him, to do judgment. 4:1 so king solomon was king over all israel. 4:2 and these [were] the princes which he had; azariah the son of zadok the priest, 4:3 elihoreph and ahiah, the sons of shisha, scribes; jehoshaphat the son of ahilud, the recorder. 4:4 and benaiah the son of jehoiada [wa

s brethren. 16:8 give thanks unto the lord, call upon his name, make known his deeds among the people. 16:9 sing unto him, sing psalms unto him, talk ye of all his wondrous works. 16:10 glory ye in his holy name: let the heart of them rejoice that seek the lord. 16:11 seek the lord and his strength, seek his face continually. 16:12 remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; 16:13 o ye seed of israel his servant, ye children of jacob, his chosen ones. 16:14 he [is] the lord our god; his judgments [are] in all the earth. 16:15 be ye mindful always of his covenant; the word [which] he commanded to a thousand generations; 16:16 [even of the covenant] which he made with abraham, and of his oath unto isaac; 16:17 and hath confirmed the same to j

:4 and jehoshaphat dwelt at jerusalem: and he went out again through the people from beer-sheba to mount ephraim, and brought them back unto the lord god of their fathers. 19:5 and he set judges in the land throughout all the fenced cities of judah, city by city, 19:6 and said to the judges, take heed what ye do: for ye judge not for man, but 2 chronicles page 260 for the lord, who is with you in the judgment. 19:7 wherefore now let the fear of the lord be upon you; take heed and do [it] for [there is] no iniquity with the lord our god, nor respect of persons, nor taking of gifts. 19:8 moreover in jerusalem did jehoshaphat set of the levites, and [of] the priests, and of the chief of the fathers of israel, for the judgment of the lord, and for controversies, when they returned to jerusalem

be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which i pray before thee now, day and night, for the children of israel thy servants, and confess the sins of the children of israel, which we have sinned against thee: both i and my father s house have sinned. 1:7 we have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant moses. 1:8 remember, i beseech thee, the word that thou commandedst thy servant moses, saying [if] ye transgress, i will scatter you abroad among the nations: 1:9 but [if] ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven [yet] will i gather them from thence, and will bri

TYSON DONALD NEW MILLENNIUM MAGIC

unenlightened magi think they desire the power and wisdom of the light may become meaningless once the light has transformed their perceptions. therefore, the petty dabblers in the art had best think twice before they seek the light, lest they find themselves changed beyond recognition. although, in truth, they have little to fear; the light only manifests to those who are worthy to receive it in the judgment of the all. the taoist yoga of ancient china was based on stimulating the circulation of the light throughout all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were

TYSON DONALD SOUL FLIGHT

his trial nor would he be permitted to speak in his own defense. the determination of orthodoxy is purely a matter for the church to decide, and the hierophant has absolute power of judgment. around his throne rise the pillars of a great gothic cathedral. sunlight streams in through the stained glass windows and lies in bright panels across the flagstones of the floor. those who have come to hear the judgments passed by the hierophant sit in respectful silence in pews extending down the length of the nave. they are permitted to hear the cases argued and judgments spoken, but are not allowed to speak. the ruling intelligence is a golden calf that occupies a pedestal behind the altar of sacrifice, which shows rusty traces of dried blood. it does not offer oracles, but remains mute. all of it

ts between two pillars, robed in the costume of a judge. in one hand she holds up a set of weighing scales, and in the other, a sword-the symbols of her profession that signify respectively a fair and equal trial and the dispensation of punishment. her artificial posture has the appearance of a formal pose as she walks into the courtroom with her instruments of justice in her hands, and sits upon the judgment seat before the audience assembled to witness the events of the trial. she soon puts aside her symbols, and the trial begins. the environment of this trump is the interior of a courtroom. behind the lady judge is an open window covered with a curtain that conceals the place of execution from the gaze of those in the courtroom. if her judgment is for a sentence of death, this curtain i

astral world. they must be ascended to in the elevator before the pathworking can begin. they can, of course, be reached directly by a leap of the imagination, which is how it was done by members of the golden dawn, but the use of the elevator to rise up to these levels provides a useful ritual structure. how the interiors of the temples of the sephiroth are visualized for pathworking is left to the judgment of the traveler. gareth knight observed that they should each have a central altar with a flame burning both on it and the two pillars, one black and one white, that formed important ritual furniture of the physical temple of the golden dawn. my own feeling is that these golden dawn details are not really necessary. it is useful to have the astrological symbol that corresponds with ea

tter: qoph tarot trump: xviii the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars" 31. hod to malkuth hebrew letter: shin tarot trump: xx the last judgement correspondence: fire "the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper order, and each in an orbit con

TYSON DONALD THE POWER OF THE WORD

im. when moses robes aaron in the vestments of a priest, it is written "and he put the breastplate upon him: also he put in the breastplate urim and thumrnim (lev. 89. when god instructs moses about the making of the priest's apparel, he says "and thou shalt put in the breastplate the urim and the thummim; and they shall be upon aaron's heart when he goeth in before the lord: and aaron shall bear the judgment of the children of israel upon his heart before the lord continually" precisely what these objects were is never described clearly, but they were used as an oracle. when saul sought guidance from god "the lord answered him not, neither by dreams, nor by urim, nor by prophets (1 sam. 28:6. joshua was publicly chosen to succeed moses as the leader of israel by the divination of the brea

y what these objects were is never described clearly, but they were used as an oracle. when saul sought guidance from god "the lord answered him not, neither by dreams, nor by urim, nor by prophets (1 sam. 28:6. joshua was publicly chosen to succeed moses as the leader of israel by the divination of the breastplate "and he shall stand before eleazar the priest, who shall ask counsel for him after the judgment of urim before the lord7 (num. 27:21. it is generally believed that this oracle consisted of a simple yes-no. brewer in his dictionary of phrase and fable says that it was composed of three pebbles, one signifying yes, one signifying no, and a third signifying uncertainty. however, this seems highly unlikely, because two, not three, objects are named. the notion that the oracle gave a

the second key. the general tone of this key is completely different from that of the three that precede it. here, the flame is "of comfort' it opens the "glory of god" to the center of the earth and possesses the "secrets of truth 6332" that abide in the earth. in the heavenly kingdom of this fourth flame, who expresses the merciful aspect of christ, truth is called joy that cannot be measured. the judgmental and wrathful natures of the preceding keys have been left behind. this key foreshadows the establishment of the kingdom of god upon the earth, the heavenly city of new jerusalem that is the bride of the lamb, which will follow after the destruction of the apocalypse. the "center" is always the place of god, because where god is, that place is the center of everything. the descriptio

the ministers of the first flame are said to "weave the earth with dryness" as a punishment for her multiplicity of forms. with the coming of new jerusalem the earth is unified once again, and the windows of heaven can open to allow her parched surface to bloom in renewal. the key of the thirty aethers 0 you heavens which dwell in (the first air) are mighty in the parts of the earth, and execute the judgment of the highest. to you it is said: behold the face of your god, the beginning of comfort; whose eyes are the brightness of the heavens; which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, sayin

res. perhaps a better translation would have been "aeons" in the gnostic sense of emanations of god that govern the universe. an aeon is also an age of the universe-very appropriate, in view of the many time references throughout the keys. these heavens are responsible for the constantly changing diversity of forms in the manifest universe. they are "mighty in the parts of the earth" and "execute the judgment of the highest" all thirty of the aethers have the same overall function, which they are commanded to fulfill at the end of the key "govern those that govern; cast down such as fall; bring forth with those that increase, and destroy the rotten. no place let it remain in one number; add and diminish, until the stars be numbered (i.e, as many times as there are stars in the sky. within

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

cries of terror when they heard of the death of horus, were made happy once more, and sang songs of joy over his recovery. the happiness of isis in her child's restoration to life was very great, for she could again hope that he would avenge his father's murder, and occupy his throne. the final words of thoth comforted her greatly, for he told her that he would take charge of the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lan

u, and are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superstition, an evil no less to be avoided than atheism itself [fn#290] the animal here referred to must be the dog-headed ape, which we see in pictures of the judgment assisting thoth to weigh the heart of the dead. this dog-headed ape is a wonderfully intelligent creature, and its weird cleverness is astonishing [fn#291] the egyptian tehuti, or thoth [fn#292. xii. now, the story of isis and osiris, its most insignificant and superfluous parts being omitted, runs thus- the goddess rhea,[fn#293] they say, having accompanied with kronos[fn#294] by ste

WHO ARE THE DRACONIANS

should be confused with a computer "program [or should i say computer "virus] anyway, imagine for a moment that the luciferians began to experiment with "their" saurian bodies. if we accept the possibility that the luciferians were fully intent on maintaining their hold upon these serpentine or saurian creatures, then could this in part explain the mass-extinction of most of the saurians as being the judgment of a just creator? also, since many "dating techniques" base the age of the stratum on the objects found within, and also the age of the artifacts on the type of stratum in which they lie, then we are dealing with a catch-22 type of dating system wherein any theoretical date could be applied. and usually the stratum are aged based on the assumption that they took millions or billions

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

a drum, the large intestines are formed into strings for the lyre, and the small intestines will make the small strings for the harp. in the sabbat, 152. 2, of the talmud, it is said that the soul of a man watches over his corpse for 7 days. compare this with the theosophic teaching that the linga sarira broods over the body for a week after death. rabbi nathan says that 7 good qualities avail at the judgment. wisdom, righteousness, good opinions, mercy, truth, grace and peace. seven epithets are applied to the earth in the hebrew tongue; aretz, adamah, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott arequa, gia, tziah, yabeshah, cheled or thebel. the mystical river sambatyon flowed all the week, but was still on the 7th day, says rashi. hershon, talmudic miscell

days, moses fasted twice; for 40 days, elijah fasted, and for 40 days, jesus fasted in the wilderness and 40 days elapsed between the resurrection and ascension of jesus. moses was 40 years in egypt, 40 in midian, and 40 in the wilderness. the israelites were 40 years among the philistines. 42. 42 is notable because of the 42-lettered name of god, taught by the kabalists. there were 42 judges in the judgment hall of osiris. see bettany, the world s religions, pg. 166, on the events of the 42nd day after death. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the talmud of babylon in kiddushin 71, mentions the 42-lettered name, and it is given by ignatz stern as composed of the divine names of the bible; thus eheyeh asher eheyeh, al, jah, jehovah, elohim, jehovah

e earliest year was only one month. david spoke of 70 years as the length of human life; there was no such long numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott period between noah and david as could reduce human life by eleven-twelfths. 122. 974. there were this number of generations from the writing of the law by the holy one before he created man in the world. 999. at the judgment, although there be 999 who condemn a man, he shall be saved if one plead for him. 1000. the 1000-headed serpent is sesha of ananta, the hindu emblem of eternity. 1000. the daughter of pharaoh, whom solomon married, told him of 1000 forms of musical instruments and taught him the chants for all the idols. 1000 is the cube of ten, a symbol of perfection--potiphar s wife tempted joseph w

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

tself, is the eternal force and might of god. in this manner, the negating force is that which is singularly revealing of god. but the actual being of god is that which is concealed. 260 the mystery of occlusion, according to schelling, is alluded to in the biblical image of god concealing his countenance. 261 yet, from another perspective, the receding must be seen as an expression of advancing, the judgment a manifestation of love. the decision to reveal itself and to posit itself superably as the eternal no was one and the same decision. hence, just as this decision is a work of the highest freedom, it is also a work of the highest love. priority is in inverse to superiority. 262 we find exactly the same logic at work in the relevant kabbalistic sources: the first act is one of judgment

he correct judicial behavior, a discussion that provokes, as is typical for the rabbinic imagination, theological reflection on the nature of divine judgment. the cosmic judge is upheld as the model of behavior for human judges and thus a discussion about the latter will of necessity lead to the former. in the context of these pronouncements, we learn of the seal (hotam) of god, a seal that seals the judgment, the stamp of truth that makes the edict stand. hence, the adage that the signet of god is truth from which springs the observation that emet is composed of the first, middle, and last letters of the alphabet. to think the essence of this matter, to submit to the call of what must be thought,45 is to discern the correlation of truth and language, or, more precisely, hebrew, which is d

divine judge can adjudicate on his own. according to the opinion attributed to r. judah ben pazi, however, even god does not render judgment without consulting the heavenly court. god s autonomy is nonetheless upheld by the claim that there is only one seal (hotam) of judgment, that is, it may be necessary for god to consult with others in rendering judgment, but he alone bears responsibility for the judgment that is eventually rendered. this idea is supported textually by the image of the book of truth (ketav emet) drawn from the apocalyptic vision of daniel, an image that conveys the quality of truth as durable or steadfast, for what is inscribed in a book was thought even from antiquity to stand the test of time.36 as another rabbinic aphorism states, truth stands, deceit does not stand

of songs rabbah 1:9. 36. the durability of writing in contrast to oral speech is duly noted by martin, history, p. 87. it is of interest to note here the comment preserved in song of songs rabbah 1:9 (ed. dunaski, par. 45, p. 38) in response to the citation of daniel 10:21, if it is true [emet, why is it inscribed [rashum, and if it is inscribed, why is it written? rather, prior to the sealing of the judgment, it is inscribed, but after the decree of judgment is sealed, it is true. 37. babylonian talmud, shabbat 104a. 38. song of songs rabbah 1:9 (ed. dunaski, par. 45, p. 38. 39. this possibility was suggested by dunaski, op. cit, p. 38 n. 14. 40. plato, laws v, 715e, reports an old tradition according to which god is described as holding in his hands beginning, end, and middle of all that

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