Michael Wynn's Occult Reference Library
THE LAMP,THE LAMPS

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phant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admissio

ightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of

he light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurif

receive thee into the hermetic order of the golden dawn" hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (kerux moves to the northeast, and holds his lamp up high) hierophant (points to the kerux "in all thy wandering in darkness, the lamp of the kerux went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing hi

or, i will now proceed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is called the step of the grade. there are two signs: the first of the saluting signs is given thus: lean forward and stretch both arms out (shows it. it alludes to your condition in the state of darkness unilluminated by the lamp of hidden knowledge and groping your way blindly in search of truth. the sign of silence is given by placing the left index finger on your lips. notice it is with the tip of the finger. it alludes to the strict silence that you have sworn to maintain concerning everything that is connected with this order. the first sign is always followed by the other. the traditional grip or token is gi

2 perform the middle pillar ritual. 3. perform the comfort ritual. 4. perform the prayer and invocation before tarot working. 5. perform the neophyte grade sign. neophyte initiation 1. how many major officers are there in the neophyte initiation? 2. how many lesser officers are there in the neophyte initiation? 3. although it was not seen by "thine eyes" because of the blindfold on the candidate, the lamp of the kerux went before you. what does this lamp signify? 4. the three fold cord bound around your waist during the initiation means what? 5. why is secrecy as to the order, did its members, its teachings important? knowledge lecture one 1. the triplicities of fire are: 2. the triplicities of water are: 3. the triplicities of earth are: 4. the triplicities of air are: 5. name the seven a

0 0 INITIATION CEREMONY

water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the sy

moves hoodwink) quit the night and seek the day. all members present clap hands. hiero: hiereus: heg: frater xyz we receive thee into the order of the golden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light hiero (knocks) in. hiereus (knocks) extension. hiero: in all your wanderings through darkness the lamp of the kerux went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and

. firstly, advance your left foot about six inches: this is called the step of the grade. the sign is two-fold; the saluting sign and sign of silence. the first should always be answered by the second. the saluting sign is given by thrusting both arms horizontally forward, palms downwards, as if groping your way and bow your head. it alludes to your condition in a state of darkness unillumined by the lamp of occult knowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manner advance your left foot about six inches touching mine, side to side and toe to h

1 10 INITIATION CEREMONY

at after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each t

3 8 INITIATION CEREMONY

he shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true im

ABRAMELIN1

face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made express

ith saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, adonai, elohim, etc. it is necessary also in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure natu

ABRAMELIN2

we may decide upon the same without hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commen

eth your heart, so that you shall not err. the two moons being finished, in the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousan

, and having during all this time served god your creator with a perfect heart. we are now arrived at the term, wherefore the following morning rise betimes, neither wash yourselves at all nor dress yourselves at all in your ordinary clothes; but take a robe of mourning; enter the oratory with bare feet; go unto the side of the censer, take the ashes therefrom and place them upon your head; light the lamp; and put the hot coals into the censer; and having opened the windows, return unto the door. there prostrate yourself with your face against the ground, and order the child59 to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you in the last chapter of the f

necessary unto you, he will disappear, but the splendour will remain. the which the child having observed, and made the sign thereof unto you, you shall command him to bring you quickly the little plate of silver, and that which you find written thereon you shall at once copy, and order the child to replace it upon the altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no

y; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal and perfumes in the censer, you are to relight the lamp if it be (by that time) extinguished; and wearing the same robe of mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the lord that he may have pity on you, and that he may deign to fulfil your prayer; that he will grant unto you the vision of his holy angels, and that the elect spirits may deign to grant unto you their fa

, and go to rest. understand also that the odour and the splendour will in nowise quit the oratory. the third day being now arrived, you shall act thus. the evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he62

n that day, there also supplicating him to be propitious unto you and to aid you during your whole life, so that you shall never be able to offend him. you shall also render thanks unto your guardian angel and beseech him not to abandon you. the prayer being finished you will see that the splendour will disappear. then shall you quit the oratory, closing the door, but leaving the windows open and the lamp alight. you shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the following morning. of abramelin the mage 67 the fourteenth chapter. concerning the convocation of the spirits. 64 hough the following advice may be scarcely necessary for the most part, since i have already expla

very opportunity of possessing the matter thoroughly through reading these things many times; so that having received the vision of the angel, you may find yourself thoroughly instructed in all the essential points. having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. you shall then robe yourself, taking first the white vestment, and over this you shall put on that66, of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the

ic 94 therefore you should wish to perform certain fresh operations by the use of a symbol not set down in any way in the third book [i am speaking of good and permissible operations],119 you shall make the demand thereof from your guardian angel in this manner: fast the day before, and on the following morning you, being well washed, shall enter into the oratory, put on the white tunic, illumine the lamp, and put the perfume in the censer. then lay the lamen of silver upon the altar, whereof the two angles shall be touched with the holy anointing oil; fall upon your knees and make your orison unto the lord, rendering unto him grace for the benefits which you have received in general. then shall you supplicate him to be willing to send unto you your holy angel, that he may instruct you in

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

and the formulae is that which follows. it must be spoken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjur

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ch the magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemental weapons- 67 chapter ix of silence and secrecy: and of the barbarous names of evocation. it is found by experience (confirming the statement of zoroaster) that the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly always meaningless jargon. of these there are several main types. the "preli

one's mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived the method of interpreting each individual case that may come in question. as above said, the object struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a

ld be stabbed to the heart, or its throat severed, in either case by the knife. all other methods of killing are less efficacious; even in the case of crucifixion death is given by stabbing<wand, drowning or poisoning for the cup, beheading for the sword, crushing for the disk, burning for the lamp, and so forth> one may remark that warm-blooded animals only are used as victims: with two principal exceptions. the first is the serpent, which is only used in a very special ritual<serpent is not really killed; it is seethed in an appropriate vessel; and it issues in due season refreshed and modified, but still essentially itself. the idea is the transmission of life and wisdom fro

& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the wand, sceptre, or crook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour o

cal circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour of preparation: 17 :alexandrite, tourmaline :the tripod: iceland spar: 18 :amber :the furnace: 19 :cat's eye :the discipline (preliminary: 20 :peridot :the lamp and wand (virile: force reserved, the bread: 21 :amethyst, lapis lazuli :the sceptre: 22 :emerald :the cross of equilibrium :23 :beryl or aquamarine :the cup and cross of suffer: ing, the wine: 24 :snakestone :the pain of the obligation: 25 :jacinth :the arrow (swift and straight: application of force: 26 :black diamond :the secret force, lamp: 27 :ruby, any red stone :the sword: 28 :arti

tacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep to the wand and the cup, and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10 "concerning the incense and libations- the incense should follow the nature of the particular deity, as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11 "concerning the harmony of the ceremonies- let all these things be rightly considered, and at length, in langu

ameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the sec

ALEISTER CROWLEY MAGICK WITHOUT TEARS

use, as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy

he tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abika.com 155 let us consider what one can do with an ordinary house, such as you are happy enough to possess. first of all, it is of immense advantage to have a room specially c

tion, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and furniture is a geometrical function of yourself. consider it all as a projection of yourself in terms of these conventional formulae (a convention does really mean "that which is convenient" how abject, then to obey a self-styled convention which is actually as inconvenient as possible) next, the lamp. this may be of silver, or silver-gilt (to represent the path of gimel) and is to be hung from the ceiling exactly above the centre of the altar. there are plenty of old church lamps which serve very well. the light is to be from a wick in a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians"

ALEISTER CROWLEY MEDITATION

e to its height, and as that height must be convenient for the magician, the size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lam

60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of t

red from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. f

he whole universe is an illusion, but it is an illusion difficult to get rid of. it is true compared with most things. but ninety-nine out of every hundred impressions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he acco

h we find in the lives of all men of the highest types of greatness. and it is also the withdrawing of one's self from life as such. in another sense it is the "aura" of the magician, that invisible egg or sheath which surrounds him. this "aura" must be shining, elastic, impenetrable, even by the light, that is, by any partial light that comes from one side. the only light of the magician is from the lamp which hangs above his head, as he stands in the centre of the circle, and the robe, being open at the neck, opposes no obstacles to the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of eve

ALEISTER CROWLEY THE SWORD OF SONG

and she laughed and let him pass. now is our father come to the unstable lands, od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion one buffet of his hand dashed her back six paces! and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she la

ALEISTER CROWLEY EQ I 1

ke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not

ALEISTER CROWLEY EQ I 5

the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds. girt thy green

ALEISTER CROWLEY EQ I 5

e planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, for the fifth silver, for the sixth sapphire, f

town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of

r shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guard

rus, the crowned and conquering child, whom thou knewest not! pass thou on, therefore, o thou prophet of the gods, unto the cubical altar of the universe; there shalt thou receive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturba

ALEISTER CROWLEY EQUINOX EQ I 1 2

ears yet. the travel, too, has been rubbish. it's been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me "begin to inflame myself in praying!"the twelfth day" 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i 132 began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra- violet light self-luminous, without a source, that hath no counterpart in nature unless i

ALEISTER CROWLEY EQUINOX EQ I 2 2

her soul remaineth in the invisible station of harpocrates, and to the spirit vision, at this point, there should be a gleaming white triangle formulated above the forehead of the candidate and touching it, the symbol of the white triangle of the three supernals. the "hierophant" now calleth forward the kerux, and turning towards the candidate says to him "in all your wanderings through darkness, the lamp of the kerux went before you though you saw it not! it is the symbol of the hidden light of occult science" it here representeth to him a vague formulation of his ideal, which he can neither grasp not analyse. yet this light is not the symbol of his own higher self, but rather a ray from the gods to lead him there. 257 the "hierophant" then continues "let the candidate be conducted to the

top corners of the altar. a fire is depicted as rising from the top center of the altar. the base and top of the detachable altar are depicted with rectangular copings extending slightly beyond the body, upper one thicker. the heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form a

ated himself thereto. as it is said "stoop not down, for a precipice lieth beneath the earth; a descent of seven steps; and therein is established the throne of an evil and fatal force. stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of matter. stoop not down, for its splendour is but seeming, it is but the habitation of the sons of the unhappy" the lamp and cup are then replaced, after which the following symbols are explained to the philosophus: the image of nebuchadnezzar's vision; the symbol of the great hermetic arcanum; the tablet of union between the four elements; the tablet of the symbolic latin names; the seven palaces of the briatic world; and the kerubim in the visions of isaiah, ezekiel and st. john. the hierophant inductor n

ALEISTER CROWLEY EQUINOX EQ I 2 3

rchins who greeted me by the 356 name of guy fawkes. i hurried home through a torrent of rain. a man was pacing my street, muttering strange words which i could not understand. the rain, which fell heavily, had apparently not the slightest effect in cooling his heated brain. as i passed him i spoke "what a wretched night" the sound of my voice startled him. he seized my arm and hurried me towards the lamp-post. then he stared at me for a long time, and, speaking slowly, hammering every syllable in my ear, while the rain continued its monotonous lamentation, he began "i should be very much surprised if this were not the cover i am waiting for. no fallacies will induce me to free you now that at last i have found you. i was dead; my life was nothing more than a spring without motion. every t

ALEISTER CROWLEY EQUINOX EQ I 3 2

sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined by four arcs and with the arcs to top. the first intercepts the position of tipheret, underneath the figure. the second intercepts the cente

ALEISTER CROWLEY EQUINOX EQ I 3

w doth the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer"

ALEISTER CROWLEY EQUINOX EQ I 4 2

replaced them on the shelf. then he turned to his disciples and shouted "sit down, ye workers of iniquity. did you feel the draught- or not? do not interrupt me again. and if anyone knocks again at the door, clear ye out of my visual path" they were all trembling with excitement and a mixed feeling of anger and desire for a power equal to his. elph nor blew on the charcoal and incense, turned out the lamp over the three crystal globes, so that they were now almost in utter darkness, and took up the thread of his narrative "the lady who now comes before the footlights fell short 302 of being a great hysterical countess tarnowska; she had many lovers who went mad over her body, and whom she "could" drive to drink- or to murder, but she had not done so; she had only driven some of them to sui

ALEISTER CROWLEY EQUINOX EQ I 4

ter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the sec

ALEISTER CROWLEY EQUINOX EQ I 6 2

e ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon

ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause" magister templi. 1. aquarius. 1. magister templi. 1. holy be the lamps of joy! aquarius. holy be the lamps of sorrow!

he altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! lif

ALEISTER CROWLEY EQUINOX EQ I 6

pted by a dry crackle "it is well" said rolles "let us depart" ida pendragon had not said a word. she put on her hat and followed to the door as fatalistically as the condemned man walks to the gallows. she had passed through anticipation; she was content to await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe h

ch of your white body" they ran laughing arm in arm through the swing doors. 127 edgar rolles sat curled up hindu fashion on his bed. the sacred lamp still hissed. at his side lay ida, her arms stretched out cruciform. she hardly breathed; there was no colour in her face. one would have said the corpse of a martyred virgin. on her white body its own purity hovered like a veil. edgar roles watched the lamp, erect, attentive. it went out. hardly a hint of grey filtered through the blackness. in his hands he held two threads "one is black, and one is white, he mused, and only god knows which is which. so only god knows what is sin. in our darkness we who presume to declare it are liars- charlatans, groping quacks at the best. will the sun never dawn? for us on whom the lightning of ecstasy ha

ALEX SANDERS THE KING OF THE WITCHES

end all his available time and money acquiring the accoutrements demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

f these three fires is yet so small that the cave is not illumined. nevertheless, the flame and the essential heat can be felt by the one who approaches and watches. this is the second cycle, and is called that of the warming wheel. the tiny flame becomes a lighted lamp. the fire flares up, but much smoke is there, for the wicks are burning fast, and the heat suffices for their quick destruction. the lamp, set in the midst of darkness, makes the thick blackness manifest itself; the light and warmth are felt. this, the third cycle, is called that of the lighted wheel. the four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is mostly seen. the cave itself is lighted up, though the lamp is yet apparent. cycle the fourth is called the hour of the flaming wheel

rkness, makes the thick blackness manifest itself; the light and warmth are felt. this, the third cycle, is called that of the lighted wheel. the four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is mostly seen. the cave itself is lighted up, though the lamp is yet apparent. cycle the fourth is called the hour of the flaming wheel. the final cycle comes when even the lamp itself is burned, destroyed through the intensity of heat. the one who watches, seeing the work accomplished, fans the central point of fire and produces a sudden flaming. the wicks are naught the flame is all. this, so the sacred science says, is called the cycle of the wheel consumed" here in the arcane symbology is hid (in terms of energy and of radiant activity) the whole secret of eg

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

progressively, according to the eastern philosophy, and only on reaching a relatively high state of unfoldment does it become possible for man to coordinate them and later to unify them, in consciousness, with the indwelliug soul. later comes control by the soul, and a steadily increasing expression of the nature of the soul. this is sometimes symbolically expressed as a light in a lamp. at first the lamp gives forth no radiance, but gradually the light- 22- from intellect to intuition copyright 1998 lucis trust makes its presence felt, till the meaning of the words of the christ becomes clear. he said "i am the light of the world" and enjoined upon his disciples to "let your light shine that man may see" thirdly: when the life of the soul, acting under the law of rebirth, has brought the

any problem. thus the omniscience of the soul will be manifested on earth. let me close this chapter with some words written by a hindu mystic and some by a modern christian mystic, typical examples of the two points of view of the mystic and the knower. the hindu says "they are called brahmins only that have an inner light working in them..the human soul is a lamp not covered over with a bushel. the lamp emits not the rays of the flesh but the rays of mental light to illuminate all humanity and is therefore the channel for the world soul. the rays of mental light assist all humanity in its mental growth and expansion, and the lamp is therefore one of the eternal world brahmins. it gives light unto the world but takes nothing that the world can give" the christian writes "i saw a life abla

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

is found; his group of disciples is contacted; the plan for the immediate share of work he must assume is realized and gradually worked out on the physical plane. thus the activity of the lower nature decreases, and the man little by little enters into- 37- a treatise on white magic copyright 1998 lucis trust conscious contact with his master and his group. but this follows upon the "lighting of the lamp" the aligning of the lower and higher and the downflow of illumination to the brain. it is essential that these points should be grasped and studied by all aspirants so that they may take the needed steps and develop the desired awareness. until this is done, the master, no matter how willing he may be, is powerless, and can take no steps to admit a man to his group and thus take him into

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

of man (s.d. i. 250) 3. astrology existed before astronomy (s.d. iii. 325) 4. astrolatry or the adoration of the heavenly host is the natural result of only half- revealed astrology. hence, divine astrology for the initiates; superstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) are above the lamp posts (s.d. iii. 341- 370- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 6. astrology has left its eternal imprint upon the world (s.d. iii. 342) 7. astrology is built upon the mystic and intimate connection between the heavenly bodies and mankind and is one of the great secrets of initiation and the occult mysteries (s.d. ii. 525) 8. stars and co

BASIL VALENTINE TWELVE KEYS

eward your search with success, and yourself with a seat in heaven as the fruit of your faith. do not despise the truthful writings of those who possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study, and be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible thin

. if you would perform our task rightly, take the spiritual water, in which the spirit was from the beginning, and preserve it in a closely twelve keys of basil valentine 50 of 95 shut chamber. for the heavenly city is about to be besieged by earthly foes. you must, therefore, strongly fortify it with three impassable and well vguarded walls, and let the one entrance be well protected. then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have

BLAVATSKY H P COSMOGENESIS

and matter? the ray of sunlight entering our apartment, reveals in its passage myriads of tiny beings living their little life and ceasing to be, independent and heedless of whether they are perceived or not by our grosser materiality. and so again, of the microbes and bacteria and such-like unseen beings in other elements. we passed them by, during those long centuries of dreary ignorance, after the lamp of knowledge in the heathen and highly philosophical systems had ceased to throw its bright light on the ages of intolerance and bigotry during early christianity; and we would fain pass them by again now. and yet these lives surrounded us then as they do now. they have worked on, obedient to their own laws, and it is only as they were gradually revealed by science that we have begun to t

BLUE EQUINOX

performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt .i am that i am; but there seemed not much joy in the thought, an

w) of the .eye. is the embodiment of the external, and the non-existing. by .non-existing. is meant the lower asat. the word is used on other occasions to mean an asat which is higher than, and beyond, sat. 25. the dharma of the .heart. is the embodiment of bodhi, the permanent and everlasting .bodhi. implies the root .light. in its highest sense of l.v.x. rut, even in hindu theory, panta ei. 26. the lamp burns bright when wick and oil are clean. to make them clean a cleaner is required. the flame feels not the process of the cleaning .the branches of the tree are shaken by the wind; the trunk remains unmoved. this verse again refers to the process of selection and elimination already described. the aspiration must be considered as unaffected by this process except in so far as it becomes

action, sound, or earthly light be void; e.en as the butterfly, o.ertaken by the frost, falls lifeless at the threshold. so must all earthly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stand well guarded in a spot free from wind. exposed to shifting breeze, the jet will flicker and the quivering flame cast shades deceptive, dark and everchanging, on the soul.s white shrine. this familiar phrase is usually interpreted to mean the mere keeping of the mind free from invading thoughts. it has also that secret significance at which we have several times already hinted

COSIMANO CHARLES ELEMENTARY PSIONICS

. if possible, take a look at it in advance. you create the thought-form by the usual methods, but this time you put at the ceiling, over the audience like a lamp. in fact, if you can see it as a lamp, that is so much the better. see it glow with the light you put into it and charge it to keep glowing, making everyone who is bathed by it receptive to what you are saying to you and your ideas. see the lamp illuminating the entire hall, leaving no corner uncovered. charge this lamp-form as often as possible, always adding to the charge the command to make everyone who comes into contact with it like you. so what will happen with this? on the day of the lecture, the audience will come in and sit down, not realizing that each individual mind is being manipulated by psychic energy to look favor

DAVID ICKE THE BIGGEST SECRET

murdered nine people,including the actress sharon tate. manson operated in california in the flower poweryears when a group called the process had a high profile in cities like san francisco.the process emerged in britain and then established branches in california and newyork. the group celebrates adolf hitler and worships a trinity of jehovah, lucifer, andsatan. in the british occult magazine, the lamp of thoth, a writer by the name ofsoror h, said of charles manson (he) showed many of us what it is like to actuallycommit the crime wed like to commit. manson went astray where others like theprocess succeeded. he got caught.45 another serial killer, henry lee lucas, who issaid to have murdered 360 people, including his mother, claimed he was a member ofthe hand of death satanic group. he

DION FORTUNE MYSTICAL QABALA

us ones of love abusedunchastity and lust. 34. the correspondence in the microcosm is with the loins, hips, and legs. these, it will be noted, form the setting of the generative organs, but not the generative organs themselves, and bear out the idea previously shadowed forth, that the goddess of love and the fertility goddess are not one and the same thing. 35. the symbols assigned to netzach are the lamp, the girdle, and the rose. the girdle and rose are self-explanatory, for they are traditionally associated with venus. the lamp, however, requires more explanation, for the classical associations afford us no clue on this point. we must turn to alchemy. 36. the four elements are associated with the four lower sephiroth, and of these the element of fire is associated with netzach. the lamp

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nother time a pair of wings was stretched out on the eiderdown quilt. on one occasion feathers floated down from the ceiling upon the family assembled at their evening meal. in hypnotic sleep, the patient confessed the apports were arranged by herself in a state of somnambulism, that she put a stool on the table, mounted it and fastened small feathers with paste to the ceiling so that the heat of the lamp might bring them fluttering down. in her waking state she had no knowledge of these manipulations. it should be added that meb was a hysteric. a number of psychic researchers came to believe in apports. a comprehensive monograph on apports was published by ernesto bozzano in luce e ombra (1930, and subsequently in book form. it deals specifically with apports requested by experimenters, w

k, and felt about for miss cook. i found her crouching on the floor. kneeling down, i let air enter the phosphorus lamp, and by its light i saw the young lady dressed in black velvet as she had been in the early part of the evening, and to all appearances perfectly senseless; she did not move when i took her hand and held the light quite close to her face, but continued quietly breathing. raising the lamp i looked around and saw katie standing close behind miss cook. she was robed in flowing white drapery as we had seen her previously during the seance. holding one of miss cook s hands in mine, and still kneeling, i passed the lamp up and down so as to illuminate katie s whole figure, and satisfy myself thoroughly that i was really looking at the veritable katie whom i had clasped in my ar

yself thoroughly that i was really looking at the veritable katie whom i had clasped in my arms a few minutes before and not at the phantasm of a disordered brain. she did not speak but moved her head and smiled in recognition. three separate times did i carefully examine miss cook, crouching before me to be sure that the hand i held was that of a living woman, and three separate times did i turn the lamp to katie and examine her with steadfast scrutiny until i had no doubt whatever of her objective realty. he also noticed that a blister on cook s neck was not to be found on katie s neck, and that katie s ears were not pierced for earrings, whereas cook s were. of the many precautionary measures taken by crookes to prevent fraud, the electrical test devised by cromwell varley encyclopedia

touch and examine her ears closely, which were not pierced for earrings. the figure had bare feet, was somewhat taller than miss cook, and though there was a general resemblance, was quite distinct in features, figure and hair. after half an hour or more this figure would retire, close the curtains and sometimes within a few seconds would say come and look. we then opened the curtains, turned up the lamp, and miss cook was found in trance in the chair, her black dress, laced boots, etc, in the most perfect order as when she arrived, while the full-grown, white-robed figure had totally disappeared. writing of a seance with mrs. ross in new york, wallace adds: but what specially interested me was that two of the figures beckoned to me to come up to the cabinet. one was a beautifully- draped

hotographic record when his son and wife died. he found that in each case a luminous, cloud-like mass apparently hovered over the bodies and appeared on the photographic plate. telekinetic phenomena (see movement) have been known to occur before death. a mme. martillet and a mme. claudet, who nursed alfred de musset in his last illness, said that as he lay in his armchair they saw by the light of the lamp that he was looking at the bell near the mantelpiece. but he was so feeble that he could not rise. at the moment, says martillet, we were surprised and frightened; the bell-pull that the sick man had not reached, moved, as if by an invisible hand, and my sister and i took each other s hands, saying: did you hear? did you see? he did not leave his chair. the servant came, having heard the

to procure dreams: take a clean linen bag and write upon it the names given below. fold it up and make it into a lampwick, and set it alight, pouring pure oil over it. the word to be written is this: armiuth, lailamchouch, arsenophrephren, phtha, archentechtha. then in the evening, when you are going to bed, which you must do without touching food (or, pure from all defilement, do thus: approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the formula is this: sachmu .epaema ligotereench: the aeon, the thunderer, thou that hast swallowed the snake and dost exhaust the moon, and dost raise up the orb of the sun in his season, chthetho is the name; i require, o lords of the gods, seth, chreps, give me the information that i desire. medic

its could sometimes be inimical to man and it is recorded that to stay the disturbing wanderings of one it was necessary to cut it down, at which time a stream of blood flowed from the stump. the element of fire figured large in the japanese world of marvels. it was worshiped in connection with the rites of the sun-goddess and even the kitchen furnace became the object of a sort of cult. there is the lamp of buddha. messages from hades came to this world in the shape of fire wheels, phantom fires flickered about, flames burnt in the cemeteries, and there were demon-lights, fox-flames, and dragon-torches. from the eyes and mouths of certain birds such as the blue heron, fire darted forth in white flames. globes of fire, enshrining human faces and forms, sometimes hung like fruit in the bran

by the parisians as a sorcerer. during the night when everyone was asleep, he was believed to work by the light of a magic lamp that illuminated his chamber like the sun itself. the rabbi never replenished this lamp with oil, nor otherwise attended to it, and folks began to hint that he had acquired it through diabolic agencies. if anyone knocked at his door during the night, they reported seeing the lamp throw out sparks of light of various colors, but if they continued to rap, the lamp failed, and the rabbi would touch a large nail in the middle of his table that connected magically with the knocker on his door, giving the person who rapped on it something of the nature of an electric shock (see france. one of the best-known stories is the one about aladdin and his lamp from the arabian

tinued to rap, the lamp failed, and the rabbi would touch a large nail in the middle of his table that connected magically with the knocker on his door, giving the person who rapped on it something of the nature of an electric shock (see france. one of the best-known stories is the one about aladdin and his lamp from the arabian nights entertainment, or book of a thousand and one nights, in which the lamp is a magic wishfulfilling talisman. although versions of the stories in the arabian nights are of some antiquity, some of the tales, like that of aladdin, are from late egyptian sources. another well-known legend is that of the tomb of christian rosenkreutz, founder of the order of the rosy cross, or rosicrucians. according to the rosicrucian manifesto fama fraternitatis (first printed in

onsciousness. burnside, the other medium, suffered from the shock for several days after the sitting. frederick bligh bond, editor of psychic research, speculated about the nature of the electric shock: is it the light, qua light, which in this case causes the violent disturbance of conditions, or is it light as an avenue of conductivity, linking the psychic circuit to the current on the wires of the lamp in the hall? the dangers of the shock from unexpected light were considered an interesting matter in j. hewat mckenzie s report on the mediumship of ada besinnet in the april 1922 issue of psychic science. the smallest red spark burning was sufficient to prevent the medium from going into trance. upon another occasion, when drawing the electric plug from the wall socket, behind a piece of

his larger light to go almost dark, and then revived it to its former brilliancy. i need hardly say that all the chemists of europe could not, under these conditions, produce such phenomena, if indeed they could under any [nichols account indicates that he was duped by eglinton s trick] the spirit entity john king often brought a spirit lamp when he materialized. once, in a seance with williams, the lamp was placed in the hands of alfred smedley, who states in his book some reminiscences (1900, to my great surprise it was like a lump of solid, warm flesh, exactly similar to my own. others observed that the lamp was often covered with lacelike drapery. this is not surprising, since the appearance of psychic lights often heralded materializations. a disk of light could transform itself into

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

wers than archdeacon thomas colley, who reported the most inexplicable and astounding experiences with monck. colley was in india at the time of the huddersfield incident. after his return, he stoutly maintained that a dreadful miscarriage of justice must have taken place, and he published this account of a seance held on september 25, 1877: dr. monck, under control of samuel, was by the light of the lamp.the writer not being a yard away from him.seen by all to be the living gate for the extrusion of spirit forms from the realm of mind into this world of matter; for standing forth thus plainly before us, the psychic or spirit form was seen to grow out of his left side. first, several faces one after another, of great beauty appeared, and in amazement we saw.and as i was standing close up t

eiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes, and invoke god according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer we must identify ourselves with the evoked person

cultism, the oupnekhat or oupnekhata (book of the secret) is a work written in persian providing the following instructions for the production of visions: to produce the wise maschqgui (vision, we must sit on a four-cornered base, namely the heels, and then close the gates of the body. the ears by the thumbs; the eyes by the forefingers; the nose by the middle; the lips by the four other fingers. the lamp within the body will then be preserved from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightning. in the great fire in the cavity of the heart a small flame will be lit up, and in its center is atma (the soul; and he who destroys

EVERBURNING LAMPS

his is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. it does not c

s linum carpasium and lapis carystius-see de defectu oraculorum, and pausanias in his atticus. salamander's wool-so called by fria r bacon and joachimus fortius. the ancients, we know, did try incombustible metal wires as wicks; but found that oil would not pass up them, as it does up fibres of cotton or wool.-see "philos. transactions" no. 166, p. 806, of the year 1684. in respect to the oil for the lamp, there is no consensus of opinion as to the nature of it; neither of the authorities who narrate the finding of the lamps describe it in any way, yet many latin authors discuss it. some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic refer

derground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. the man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault. the place became famous for some time as the sepulchre of a rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provide

FAUST

e gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it use and bless it. why does my gaze grow fixed as if a spell had bound me? that phial there, is it a m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

(as well as, virtually all other mystical traditions, the qu ran has allusions to both vast and small face. for instance, in the light surah, allusions are given for the tree of life, for small face as light upon light, and for vast face as darkness upon thick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the surah, or like darkness upon a vast ocean,32 covered with waves upon waves, over them clouds, darkness upon thick darkness.33 and whoever allah gives not- lig

a detzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. the ayin i of vast face, the supernal envelope that is clear and concealing. the superior heh h is adorned with the breath that comes forth in order to animate from the openings of the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north a

m 6:4, 5. 24 torah vayiqra 19:18. 25 q is derived from quelle, the german word for source. 26 relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1:2, now the earth was unformed and void, and darkness upon the face of the deep. 27 the niche is the tzimtzum (contraction; also called tohu in torah b reshith 1:2. 28 the lamp is the inner court of the tree of life. 29 compare this with the verse from sifra detzniyutha 2: the supernal vav, a lamp of heavy darkness that is adorned by its sides. 30 the shining star is the six-pointed, double-pyramid tree. 31 light upon light is an allusion to small face. 32 darkness upon a vast ocean is an allusion to vast face. 33 darkness upon thick darkness alludes to the cond

FRATER ELIJAH ANGELS OF CHAOS

p into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focus. a sarcastic representation of brother elijah in his angelic form, in a interplay hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communica

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

one end and took out of it a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering 'unclean' he said again. he stretched forth hisankh,and with the headofitextinguished the lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, all sense of power seemed to leave the room, and it became flat, ordinary and rather tawdry. taverner alone seemed real, all the rest were make-believe."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a mode

ing; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre

the light.hierophant:'wereceive you into the orderofthe khabs'.hiereus:'am'hegemon:'pekht'hiereus:'konx'hegeman:'om'hierophant:'pax'hegemon:'light'hierophant:'in'hiereus:'extension'116thegoldendawnthethreechiefofficers remove their sceptres and sword from above the headofthe candidate.thekeruxpasses to n.e. of altar and raises his lamp.hierophant(pointing to lamp 'in all your darkened wanderings the lamp of the kerux went before you, signifying the light of the hidden knowledge' all officers return to their stations, except the hegemon. all members are seated.hierophant:'letthe neophyte be led to the eastofthe altar.'thehegemon leads accordingly by n. to e. and places the neophyte half way between the altar and the pillars, facing the east.hierophant:'honoured hiereus, you will now impart

GILBERT THE MAGICAL MASON

this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuum ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gasfires. it does not co

utarch, also aslinum carp255 asiumandlapis carystius-see de defectu oraculorum,and, pausaniasinhisatticus. salamander'swool-socalled by friar bacon and joachimus fortius.theancients, we know, did try incombustible metal wires as wicks;butfound that oil would not pass up them, as it does up fibres of cotton or wool. seephilos. transactions,no. 166, p. 806, of the year 1684.inrespect to the oil for the lamp, there is no consensus of opinion as to the natureofit; neitherofthe authorities who narrate the finding of the lamps describe it in any way, yet many latin authors discuss it. some speakofit as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic references

derground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it.therr m was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault. the place became famous for some time as the sepulchre of a rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provided

ee a tenuous, ethereal prototype of the material body and call it the astral form (2) or aura; then a vital principle called prana (3) or jiva; then a body of passion or desire, the animal soul called kama (4. above these is the mental sphere, the human soul which is the mind or manas (5, supervised by the spiritual soul they call buddhi (6) the fount of wisdom and above all is atma, a flame from the lamp of god. they say the true ego is the manas, the human mind or soul, always struggling upward to buddhi, the spiritual soul, and always tempted by kama, the animal soul shown by the passions, to sink down in the scale of duty. with these doctrines they combine the tenet of reincarn255 ation, or of successive lives here on earth at intervals varying according to the qualities of the lives a

GILBERT THE SORCERER AND HIS APPRENTICE

rystal globe, for the purpose of this illustration it produces the same198 the sorcerer and his apprenticeeffect. when that picture reaches the interior surface ofthehollow globe, part of it goes on and part of it is kept back. i add another illustration. if you are going along in a railway carriage by day, and you look out of the window, you see the surrounding country; but as night comes on and the lamp is lighted in the carriage, you look outofthe window, and you do not see the surrounding country,butyou see the reflection of the railway carriage. betwixt and between in the twilight you see both, you see the reflection of the interior of the carriage like a spectral form upon the landscape outside; and even in the broad daylight, you canifyou choose see that reflection of the interior o

GOLDEN DAWN RITUALS A

owledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs are g.h. frater b.h. 5=6 and g.h. soror r.d. 7=4. each adept contributes whatever he or she can to the order. the contributions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to

GOLDEN DAWN RITUALS D

it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon

GOLDEN DAWN RITUALS Z2

ant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the po

GOLDEN DAWN RITUALS Z3

apt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods

GOLDEN DAWN RITUALS ZAM12

ef adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the fiery red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manife

owers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is re

GOLDEN DAWN RITUALS ZAM24

ssword_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his plac

east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy

ace north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness

o the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the

sted in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ling came over me, i relaxed my hold on his arms, joined my palms in reverential salutation, and wanted to jump out of bed to show him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i could see his divinely benignant face by the light of the lamp..presently, i could feel some soft substance forming in my hand, and the next minute the master laid his kind hand on my forehead, uttered a blessing, and left..i found myself holding in my left hand a folded paper enwrapped in a silken cloth. the letter, as it turned out, predicted the death of two enemies of the theosophical society, which swiftly came to pass. the actual identity of ma

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

his knowledge and conversation. the exercise below can be practiced at any time to prepare you for this encounter, but it must be done on a regular basis for best results. step 1. set aside a special chamber or area to be used only for this exercise. there should be no windows or distractions of any kind. suspend a magical lamp with red glass from the ceiling and use it to burn olive oil. beneath the lamp set up your magical altar. on the altar place a copy of the watchtower tablets that you have made yourself, and your magical weapons including a wand made by yourself 247 247 from almond or hazel wood. step 2. hold your talisman of iliatai in your left hand. step 3. hold your magical wand in your right hand and consecrate the chamber or area. invoke the elements with the invoking pentagra

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

at the beginning of may, would after the conversion of the saxons be shifted back to the christian feast. 2 those mountain fires of the people are scarcely derivable from the taper lighted in the church the same day: it is true that boniface, ep. 87 (wiirdtw, calls it ignis paschalis, 5 and such easter lights are still mentioned in the 16th century. 4 even now in the hildesheim country they light the lamp on maundy thursday, and that on easterday, at an easter fire which has been struck with a steel. the people flock to this fire, carry ing oaken crosses or simply crossed sticks, which they set on fire and then preserve for a whole year. but the common folk dis tinguish between this fire and the wild fire elicited by rubbing wood. jiiger (ulin, p. 521) speaks of a consecration of fire and

HELENA BLAVATSKY NIGHTMARE TALES

in alarm to the farthest corner. round and round the dervish swung his livingburden, she remained perfectly passive. the motion increased in rapidity until the eye could hardly follow thebody in its circuit. this continued for perhaps two or three minutes, until, gradually slackening the motion heat length stopped it altogether, and in an instant had landed the girl on her knees in the middle of the lamp-litcircle. such was the eastern mode of mesmerization as practised among the dervishes. and now the dwarf seemed entirely oblivious of external objects and in a deep trance. her head and jawdropped on her chest, her eyes were glazed and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should

HINE P OVEN READY CHAOS

developed by austin osman spare, which has become one of the core techniques associated with chaos magic. the early growth of chaos magic was characterised by a loose network of informal groups who came together to experiment with the possibilities of the new current. with the demise of the new equinox, the chaos kids reported their results and heresies in the pages of chris bray s new magazine, the lamp of thoth. the early chaos books were joined by two tapes the chaos concept which discussed the basics of chaos magic, and the chaochamber, a science-fiction pathworking which combined elements of star trek, michael moorcock, and h.g. wells. chris bray s sorceror s apprentice press then re-released, liber null, the book of results, as well as two new books, pete carroll s psychonaut, and r

HP LOVECRAFT A DARK LORE

led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming ahead blindly and rapidly, and flashing but seldom the lamp i kept before me. what language can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became on

ents of torture. on one side of the door stood a rack of savage whips, above which were some shelves bearing empty rows of shallow pedestalled cups of lead shaped like grecian kylikes. on the other side was the table; with a powerful argand lamp, a pad and pencil, and two of the stoppered lekythoi from the shelves outside set down at irregular places as if temporarily or in haste. willett lighted the lamp and looked carefully at the pad, to see what notes ward might have been jotting down when interrupted; but found nothing more intelligible than the following disjointed fragments in that crabbed curwen chirography, which shed no light on the case as a whole 'b. dy'd not. escap'd into walls and founde place below 'sawe olde v. saye ye sabaoth and learnt yee way 'rais'd yog-sothoth thrice a

hanically and shut off all three switches, though dazed with doubt of everything that had occurred. my head was still reeling as i heard akeley s whispering voice telling me that i might leave all the apparatus on the table just as it was. he did not essay any comment on what had happened, and indeed no comment could have conveyed much to my burdened faculties. i heard him telling me i could take the lamp to use in my room, and deduced that he wished to rest alone in the dark. it was surely time he rested, for his discourse of the afternoon and evening had been such as to exhaust even a vigorous man. still dazed, i bade my host good night and went upstairs with the lamp, although i had an excellent pocket flashlight with me. i was glad to be out of that downstairs study with the queer odou

t nothing now but a wish to escape from this net of morbidity and unnatural revelation. i knew enough now. it must indeed be true that strange cosmic linkages do exist- but such things are surely not meant for normal human beings to meddle with. blasphemous influences seemed to surround me and press chokingly upon my senses. sleep, i decided, would be out of the question; so i merely extinguished the lamp and threw myself on the bed fully dressed. no doubt it was absurd, but i kept ready for some unknown emergency; gripping in my right hand the revolver i had brought along, and holding the pocket flashlight in my left. not a sound came from below, and i could imagine how my host was sitting there with cadaverous stiffness in the dark. somewhere i heard a clock ticking, and was vaguely grat

HP LOVECRAFT THE LURKING FEAR

led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming ahead blindly and rapidly, and flashing but seldom the lamp i kept before me. what language can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became on

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

to forbid further approach. now, however, the poor man, not being in a condition either to reasonor to restrain himself, with a cry, and in a passion of fear, took a third fatal step; and as his foot descended on the groaning stone, which seemed to give way for a moment under him, the dreadful man, or image, raised his arm high like a machine, and with his truncheon struck a prodigious blow upon the lamp, shattering it into a thousand pieces, and leaving the place in utter darkness. this was the end of this terrifying adventrue. there was total silence now, far and near. only a long, low roll of thunder, or a noise similar to thunder, seemed to begin from a distance, and then to move with snatches, as if making turns; and it then rumbled sullenly to sleep, as through unknown, inaccessible

referred in some way to the rosicrucians, and that the mysterious people of that famous order had there concealed some of their scientific secrets. the place in staffordshire became aftwards famed as the sepulchre of one of the brotherhood, whom, for want of a more distinct recognition or name, the people chose to call rosicrucians, in general reference to his order; and from the circumstances of the lamp, and its sudden extinguishment by the figure that started up, it was supposed that some rosicrucian had determined to inform posterity that he had penetrated to the secret of the making of the ever-burning lamps of the ancients, though, at the moment that he displayed his knowledge, he took effectual means that no one should reap any advantage from it. the spectator, in no. 379, for thurs

hre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illumination, was discovered. the light of this lamp plaed on the admission of the air, and it was speedily extinguished. it appeared from undoubted tokens in the mode of inscription that this wonderful lamp had been placed in its present receptable before the advent of the saviour. those who saw the lamp declared that the effulgence was of the most dazzling character; that the light did not flicker or change, but burnt marvellously steadily. a most celebrated lamp, called that of pallas, the son of evander, who, as virgil relates, was killed by turnus (the account will be found in the tenth book of virgil s neid, is that reported as discovered not far from rome, as far forward in time as

lving deeper than usual, he came upon a stone sepulchre, wherein there was discovered the body of a man of extraordinary size, as perfect and natural as if recently interred. above the head of the deceased there was found a lamp, burning with the supposed fabulous perpetual fire. neither wind or water, nor any other superinduced means, could extinguish it; but the flame was mastered eventually by the lamp being bored at bottom and broken by the astonished investigators of this consummate light. the man enclosed in this monument had a large wound in the beast. that this was the body of pallas was evident from the inscription on the tomb, which was as follows: pallas, evander s son, whom turnus spear in battle slew, of mighty bulk, lies here. 12 the rosicrucians. a very remarkable lamp was d

rosicrucians. a very remarkable lamp was discovered about the year 1500 near ateste, a town belonging to padua, in italty, by a rustic who in his explorations in a field came upon an urn containing another urn, in which last was deposited one of these much-doubted miraculous lamps. the ailment of this strange lamp appeared to be a very exquisite crystal liquor, by the ever-during powers of which the lamp must have continued to shine for upwards of fifteen hundred years. and unless this lamp had been so suddenly exposed to the action of the air, it is supposed that it might have continued to burn for any time. this lamp, endowed with such unbelievable powers, was discovered to be the workmanship of an unknown contriver named maximus olibius, who must have possessed the profoundest skill in

neither of them could ever unduly prevail. licetus, who has advanced this opinion, observes that in order ot effectually prevent interference with this balance, the ancients hid these lamps in caverns or in enclosed monuments. hence it happened that on opening these tombs and secret places, the admission of fresh air to the lamps destroyed the fine equilibrium and stopped the life (as it were) of the lamp, similarly as a blow or shock stops a watch, in jarring the matchless mechanism. mark of the triune. chapter the third. insufficiecy of worldy objects. t is a constant and very plausible charge offered by the general world against the possession of the power of gold-making as claimed by the alchemists, who were the practical branch of the rosicrucians, that if such supposed power were in

LIBER 777

, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz

e the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret

LIBER A

ameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet. the lamp. let the dominus liminis take pure lead, tin, and quicksilver; with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the athyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secr

LIBER ASTARTE

e pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in langu

LIBER CCCXXXV ADONIS

lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale flames and hoary that lamp the lightless empyrean! a

LIBER CLXV A MASTER OF THE TEMPLE

performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt i am that i am; but there seemed not much joy in the thought, and

LIBER DCCCLX JOHN ST

years yet. the travel, too, has been rubbish. it.s been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me begin to inflame myself in praying! the twelfth day 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra-violet light self-luminous, without a source, that hath no counterpart in nature unless it be

LIBER GRADUUM MONTIS ABIEGNI

to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down i

LIBER LXVII THE SWORD OF SONG

and she laughed and let him pass. now is our father come to the unstable lands .od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion.one buffet of his hand dashed her back six paces .and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she la

LIBER SAMEKH

wn, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte,38 and one part of lignu

nd. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with a light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guar

aldaan oracles, the first passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus r

LIBER STELLAE RUBEAE

e victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32

LIBER VII

town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum

r shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guard

LIBER XCV THE WAKE WORLD

lovely passage, like a deep wood in springtime, the dearest old man came along who had lived there all his life, because he was the guardian of it, and he didn.t need to travel because he belonged to the first house really from the very beginning. he wore a vast cloak, and he carried a lamp and a long stick; and he said that the cloak meant you were to be silent and not say anything you saw, and the lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod with which the whole palace was built, and the lamp was the only light they had to build it by, and the cloak was

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

and beautiful girl with long golden hair--was found floating in an unknown transparent liquid and as well preserved as though death had occurred but a few hours before. about the interior of the vault were a number of significant objects, which included several lamps, one of them alight. those entering the sepulcher declared that the draft caused by the opening of the door blew out the light and the lamp could not be relighted. kircher reproduces an epitaph "tulliolae filiae meae" supposedly found in the tomb, but which montfaucon declares never existed, the latter adding that although conclusive evidence was not found, the body was generally believed to be that of tulliola, the daughter of cicero. ever-burning lamps have been discovered in all parts of the world. not only the mediterrane

l. st. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emperor justinian. it was in a niche over the city gate, elaborately enclosed to protect it from the elements. the date upon it proved that the lamp had been burning for more than 500 years. it was destroyed by soldiers. during the early middle ages a lamp was found in england which had burned since the third century after christ. the monument containing it was believed to be the tomb of the father of constantine the great. the lantern of pallas was discovered near rome in a.d. 1401. it was found in the sepulcher of pallas, son of eva

0 years. it was destroyed by soldiers. during the early middle ages a lamp was found in england which had burned since the third century after christ. the monument containing it was believed to be the tomb of the father of constantine the great. the lantern of pallas was discovered near rome in a.d. 1401. it was found in the sepulcher of pallas, son of evander, immortalized by virgil in his neid. the lamp was placed at the head of the body and had burned with a steady glow for more than 2,000 years. in a.d. 1550 on the island of nesis, in the bay of naples, a magnificent marble vault was opened in which was found a lamp still alight which had been placed there before the beginning of the christian era. pausanias described a beautiful golden lamp in the temple of minerva which burned steadi

re than 2,000 years. in a.d. 1550 on the island of nesis, in the bay of naples, a magnificent marble vault was opened in which was found a lamp still alight which had been placed there before the beginning of the christian era. pausanias described a beautiful golden lamp in the temple of minerva which burned steadily for a year without refueling or having the wick trimmed. the ceremony of filling the lamp took place annually, and time was measured by the ceremony. according to the fama fraternitatis, the crypt of christian rosencreutz when opened 120 years after his death was found to be brilliantly illuminated by a perpetual lamp suspended from the ceiling. numa pompilius, king of rome and magician of considerable power, caused a perpetual light to burn in the dome of a temple he had crea

e the rosicrucian controversy was at its height, so it was decided that the tomb was that of a rosicrucian initiate. a countryman, discovering the tomb and entering, found the interior brilliantly lighted by a lamp hanging from the ceiling. as he walked, his weight depressed some of the floor stones. at once a seated figure in heavy armor began to move. mechanically it rose to its feet and struck the lamp with an iron baton, completely destroying it, and thus effectually preventing the discovery of the secret substance which maintained the flame. how long the lamp had burned is unknown, but certainly it had been for a considerable number of years. it is related that among the tombs near memphis and in the brahmin temples of india lights have been found in sealed chambers and vessels, but s

caused their fuel to evaporate. it is now believed that the wicks of these perpetual lamps were made of braided or woven asbestos, called by the alchemists salamander's wool, and that the fuel was one of the products of alchemical research. kircher attempted to extract oil from asbestos, being convinced that as the substance itself was indestructible by fire an oil extracted from it would supply the lamp with a fuel likewise indestructible. after spending two years in fruitless experimental work, he concluded that the task was impossible of accomplishment. several formul for the making of the fuel for the lamps have been preserved. in isis unveiled, h. p. blavatsky reprints two of these formul from early authors--tritenheim and bartolomeo korndorf. one will suffice to give a general under

lectual and philosophical code. the wisest of all, however, the servants of the heavenly king, look at nothing save the soul--the spiritual doctrine--which is the eternal and ever-springing root of the law. of this great truth eliphas levi also writes declaring that none can gain entrance to the secret house of wisdom unless he wear the voluminous cape of apollonius of tyana and carry in his hand the lamp of hermes. the cape signifies the qualities of selfpossession and self-reliance which must envelope the seeker as a cloak of strength, while the everburning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved. the sephirothic tree is sometimes depicted as a human body, thus more definitely establishing t

anizations which for uncounted centuries have carefully concealed the light of the ancient wisdom from the profane. the staff of the hermit is knowledge, which is man's main and only enduring support. sometimes the mystic rod is divided by knobs into seven sections, a subtle reference to the mystery of the seven sacred centers along the human spine. in the pseudo-egyptian tarot the hermit shields the lamp behind a rectangular cape to emphasize the philosophic truth that wisdom, if exposed to the fury of ignorance, would be destroyed like the tiny flame of a lamp unprotected from the storm. man's bodies form a cloak through which his divine nature is faintly visible like the flame of the partly covered lantern. through renunciation--the hermetic life--man attains depth of character and tran

MASTERING WITCHCRAFT

[she] be obsessed, so suffer, so be tormented. go then promptly; go gabriel, michael, melchidael, baresches, zazel, tiriel, malcha, and all those who are with you. i conjure you by the great living god to accomplish my will, and i [witch's name] do promise to satisfy you duly! having repeated this thrice, cast amatory incense upon your thurible coals and, rising from your kneeling position, stand the lamp of art upon the paper, and leave it to burn down and extinguish itself. on the morrow, give the talisman to the person who requested it, and have him place it in his left shoe or otherwise carry it about his person until such a time as the spell takes effect and the victim seeks him out. as for the cabalistic names for mercury, the moon, and the earth, michael, gabriel, and melchidael are

cense in your thurible, and seat yourself facing the picture with the light streaming from behind you. inwardly, call the person by such names as you knew him by, while keeping your eyes fixed on the picture. try to recall the incidents you can wherein you shared moments of affection or love with the deceased. continue your meditation for anything from ten minutes to one hour before extinguishing the lamp, redraping the portrait, and so concluding. during the thirteen days of preparation you must also try to seclude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the uns

eet. low over the waters hangs the full moon. feel the cold mist rising from the waters and listen to the eddy and swirl of the currents, the lap of waves upon the" shore. o thou serpent of old, ruler of the deeps, guardian of the bitter sea, prince of the powers of water, be present we pray thee and guard this circle from all perils approaching from the west! finally, passing to the north, light the lamp, and taking in hand the pentacle-paten (not the pentacle of protection which you are wearing around your neck, close your eyes and sprinkle a few grains of salt from the disc on the ground outside the west of your circle. chant the spell. as you do, feel the earth begin to tremble and rock beneath your feet, ever more powerfully, increasing in magnitude and finally thunderously splitting

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

per vestments, and holding the book open, repeat upon thy knees the following prayer with great humility (for the prayer beginning "adonai elohim &c, see book i, chapter xiv, where it is given in full) after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire the key of solomon page 120 of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made express

ith saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer "adonai elohim &c. it is necessary also, in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature

MICHAEL FORD WITCHMOON

burn with passion according to your desire, so the flames leap to heights seldom reached. ecstasy is belief. midsummer june 22nd this is a calling and celebration of the warmth of the sun, an invocation of passion and life giving pleasure. lugh, the celtic light bringer is of radiant color, his image is 81 81 painted in the mind during this period. the magickal weapon of this particular sabbat is the lamp. 26 is the number of the witches' sabbat as well as satyrs and fauns, panic demons (11) the children of pan. it is said that pan is present at each sabbat, just as the sigil of desire which is the goat headed figure or black one is. a circle should be drawn by the members of the temple of group, who frequently take a collective name significant in relation to these gods and other entities

MORALS AND DOGMA

de of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes [illustration: hieroglyph] the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel [hebrew, in the ancien

nd unflinchingly at their posts, to front and defy the danger, not for money, or to be honored for it, or to protect their own household; but from mere humanity, and to obey the unerring dictates of duty. they nurse the sick, breathing the pestilential atmosphere of the hospital. they explore the abodes of want and misery. with the gentleness of woman, they soften the pains of the dying, and feed the lamp of life in the convalescent. they perform the last sad offices to the dead; and they seek no other reward than the approval of their own consciences. these are the true knights of the present age: these, and the captain who remains at his post on board his shattered ship until the last boat, loaded to the water's edge with passengers and crew, has parted from her side; and then goes calml

bles with the trembling earth before the coming earthquake. the sixty thousand people who went down alive into the grave when lisbon buried her population under both earth and sea had no knowledge of the causes, and no possible control over the power, that effected their destruction. but here the servant, and, in a sense, the creature of man, the drudge of kitchen and factory, the humble slave of the lamp, engaged in his most servile employment, appearing as a little point of flame, or perhaps a feeble spark, suddenly snaps his brittle chain, breaks from his prison, and leaps with destructive fury, as if from the very bosom of hell, upon the doomed dwellings of fifty thousand human beings, each of whom, but a moment before, conceived himself his master. and those daring fire-brigades, with

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ounsel. she accordingly rose in the dead of night, and taking a lamp in one hand and a dagger in the other, stealthily approached the couch where eros was reposing, when, instead of the frightful monster she had expected to see, the beauteous form of the god of love greeted her view. overcome with surprise and admiration, psyche stooped down to gaze more closely on his lovely features, when, from the lamp which she held in her trembling hand, there fell a drop of burning oil upon the shoulder of the sleeping god, who instantly awoke, and seeing psyche standing over him with the instrument of death in her hand, sorrowfully reproached her for her treacherous designs, and, spreading out his wings, flew away. in despair at having lost her lover, the unhappy psyche endeavoured to put an end to

PRELUDE TO THE BLACK ARTS

the necessary moves to sweep out any unwelcome spirits before performing a serious ritual, but it is quite another to cleanse a human mind of a lifetime of misinformation, half-truths and outright lies, handed down from various and sundry authority figures. the fact is that most people simply don't know what to believe, and if they believe anything, it is probably based upon falsehood. after all, the lamp of truth has burned pretty dim over this last age. the object here is to remove all of the built-up trash that can be a hang up such as old guilts, limitations and religious snags. all you need is to lose your confidence as one of these weaknesses catches in your throat, and you will have failed in your purpose. all you would then have to show for your trouble is a hungry demon with which

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

revealed, as explained before) this may be understood from the following incident related in the talmud. rabbi chanina ben dosa was a very poor man. one friday his daughter told him she did not have any oil to light the shabbat lights. all they had in their possession was some vinegar. rabbi chanina ben dosa said "may he who told oil to burn, tell the vinegar to burn. his daughter used vinegar in the lamp and it burned. however, the vinegar remained vinegar. the combination of its letters stayed the same. what changed was g-d s intent. the thought behind the combination of letters changed. in other words, the meaning of the combination changed, while its actual letters remained the same. had the actual combinations changed, the vinegar would have turned to oil, but it remained vinegar. for

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

-d fs command to moses: g espeak to aaron and say to him: gwhen you kindle the lamps, the seven lamps are to shine toward the front of the candelabrum. h f and aaron did thus; he kindled the lamps toward the front of the candelabrum c h1 the lamps of the candelabrum (the seven-branched menorah of the holy temple) were all in a straight line; the gfront h of the menorah is thus interpreted to mean the lamp situated on top of its middle shaft. the word used for gkindle h literally means gcause to ascend. h the arizal will explain why two separate terms are used for the burning of the lamps: gkindling h and gshining. h note as well that in g-d fs command, aaron is only required to make sure the seven lamps shine toward the middle lamp of the candelabrum, whereas in describing how he fulfilled

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d, and then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarely a time when i permit myself to fall asleep at night without "lighting the lamp above my head, as i personally describe for myself the formulation of kether. this powerfulmagical technique is vital and i cannot recommend if too highly. i have elaborated this rudimentary outline considerably in a simple little manual i wrote over thirty years ago entitled the art of true healing. it should also prove useful to the student just getting the feel of these magicomystical

urify the hall and the fratres and sorores and the candidate with water. frater kerux, your station and duties? my place is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fratres and sorores, and to watch over the reception of the candidate; to lead all mystic circumambulations canying the lamp of my office, and to make all reports and announcements. my lamp is the symbol of the hidden knowledge, and my wand is the symbol of its directing power. honoured hegemon, your station and duties? my station is between the two pillars of hermes and solomon and my face is towards the cubical altar of the universe. my duty is to watch over the gate-way of the hidden knowledge for i am the r

the light. i am the only being in an abyss of darkness; from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered to my soul-'i am he who formulates in darkness-the light that shineth in darkness, yet the darkness comprehendeth it not" let the mystical circumarnbulation take place in the path of knowledge that leadeth unto light, with the lamp of hidden knowledge to guide us. kerux leads forward, followed by hegemon with candidate-stolistes and dadouchos coming last. as they pass hierophant gives one knock, just as candidate passes. they pass on by south and west and passing hiereus he also gives one knock as candidate passes. they pass on by the north and on passing east again hierophant gives one knock as candidate passes. ke

book two hiero long hast thou dwelt in darkness- quit the night and seek the day (together) we receive thee into the order of the stella matutina. hie yo <29> hiero khabs. hiereus a m. heg pekht. hiereus konx. heg om. hiero pax. heg light. hiero in. hieveus extension. the officers take down their scepfres and sword. kerux moves to north east of the altar and raises his lamp. hierophant points to the lamp to direct candidate's attention. hiero in all thy wandering in darkness, the lamp of the kerux went before thee, though it was not seen by thine eyes. it is the symbol of the light of the hidden knowledge. the officers return to their places, hierophant to his throne. hegemon and candidate remain west of the altar. let the neophyte be led to the east of the altar. hegemon places him to th

water (makes a cross with the cup and drinks) hierophant puts down the cup bemeen the cross and triangle. he comes east of the altar and faces west <42> the praemonstrator then comes to the west of the altar and makes the aiuting sign. hierophant replies with the sign of silence and then hands the elements, beginning with the rose which praemonstrator smells and returns; then feels the warmth of the lamp, eats the bread and salt and receives from the hierophant the cup with which he makes a cross, and having drunk, returns it. hierophant then passes by west and south to his throne. praemonstrator then comes to the east of the altar. lmperator comes to the west, exchanges signs and partakes. he returns to his place- after serving cancellarius who in turn serves past hierophant. after the c

s his seat after handing neophyte over to charge of hegemon. heg. leads neophyte to north, and says: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve loaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the centre is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, mi air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each trian

the shoulders of the celestial steed, fiery or clothed in gold, or naked and shooting with a bow, shafts of light, and standing on the shoulders of a horse. but if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion. then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning flame- then call not before thyself the visible image of the soul of nature, for thou must not behold it ere thy body is purged by the sacred rites- since, ever dragging down the soul and leading it from the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true

, all make signs towards the quarter. kerux mmes to the east and halts before hierophant, who, holding up the rose, faces east. all face east. hiero let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament. hierophant makes a cross in the air with the rose and salutes. all salute. kerux passes to thesouth and faces dadouchos, who turns south holding up the lamp. all face south. dad let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory. dadouchos makes a cross with the lamp and salutes. all salute. kerux 250 the golden dawn: volume zz book three passes to west and faces hiereus, who turns west holding cup on high. all face west. hiereus let us adore the lord of the universe. holy

st parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say, peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with its ebb and flow! thine is the earth with its enduring stability! hegemon makes a cross over the altar with the lamp. all salute towards the altar. hegemon keeps the lamp. all sit down. zmperator rises and knocks, and says <250> zmperator by the power and authority vested in me, i confer the new pass-word. it is. hierophant, taking the rose, quits his throne, which is taken by imperator. hierophant thengoes east of the altar and lays down the rose. he returns to the east and lays his lamen and cloak at

power and authority vested in me, i confer the new pass-word. it is. hierophant, taking the rose, quits his throne, which is taken by imperator. hierophant thengoes east of the altar and lays down the rose. he returns to the east and lays his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple. in the same manner, hiereus puts down the cup, hegemon the lamp of kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the throne and all are seated with members of their own rank. praemonstrator rises to read out the names of the new offtern. praemonstrator the officers appointed to do the work of the temple for the ensuing six months are. at the end, he says: prmnstrafor the brethren of the outer order wil

of heh final, and of the "pentacle of the tarot <70> ritual of consecration of the four elemental weapons provide altar, lamp, cup, salt, incense and rose, white triangle, and red cross. four new implements. fire wand, air dagger, water cup, and earth pentacle. magical sword, rose cross, lotus wand, white sash. drape and arrange altar as in= repast. put on white robe, sash, and rose cross. light the lamp, put water in the cup, kindle the incense. select time for the ceremony during the course of the appropriate tattwas (note: the angelic names used in these rituals are names from the angelic or enochian tablets. this whole subject is elucidated in the final section of this set of volumes.-i. r) 1. take up the lotus wand by the black portion, and say: hekas hekas este bebeloi put down the

areth and of the sephiroth. then the hierophant, dadouchos, hiereus and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray, but under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle <150> this time, it is with the lamp of the watcher of

doth the aspirant's soul re-enter unto his gross-form; and he dreams in divine exstasis of the glory ineffable which is in the bornless beyond; and so meditating doth he arise, and lifts to the heavens, his hands, and his eyes, and his hopes, and concentrating his will on the glory, low murmurs he the mystic words of power. r-so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars; and standing between them(or formulating them if they be not there as it appears unto him) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the

ive intellect whose workings are mostly unconscious to the material man. recognising now the importance of maintaining this exalted attitude and preventing the entrance of any material and mundane thoughts, my spiritual will ordered the logical intellect, by will-force rather than definite thought, to clear the temple, and the intellect bearing a ray of white light from the supreme and lighted by the lamp of wisdom commanded all material things to stand aloof. then and not till then the spiritual will which now seemed to be myself, began to function. it initiated a current of force and commanded the higher intuitional intellect to see that the sphere was properly closed against material thoughts. this was accomplished by a communication between the intuitional intelligence and the physical

RELIGIOUS TENANTS OF THE YEZIDI

lderness; and i am the sheikh, the one, the only one; and i am he that by myself revealeth things and i am he to whom the book of glad tidings came down from my lord who cleaveth the mountains. and i am he to whom all men came, obedient to me they kissed my feet. i am the mouth, the moisture of whose spittle is as honey, wherewith i constitute my confidents. fr. 1 and by his light he hath lighted the lamp of the morning. i guide him that seeketh my direction. and i am he that placed adam in my paradise/ fn. 1. derwishes among the mohammedans are inducted into office by drinking a bowl of milk into which a sheikh has spat, which ceremony is called h l by the arabs. the original word which i have translated "confidents" designates literally those learned men whom eastern monarchs used to ent

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

o go down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all thing

haea consuming the life of meleager is the mythological symbol of this terrible power. let parents be ever on their guard, for no one can kindle hell in his own blood, or devote his own issue to misfortune, without being himself burnt and made wretched. to pardon is never a crime, but to curse is always a danger and an evil action. 43 ix t i initiation jesod bonum the initiate is he who possesses the lamp of trismegistus, the mantle of apollonius, and the staff of the patriarchs. the lamp of trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and

f trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and future, lays bare the conscience of men and manifests the inmost recesses of the female heart. the lamp burns with a triple flame, the mantle is thrice-folded and the staff is divided into three parts. the number nine is that of divine reflections; it expresses the divine idea in all its abstract power, but it signifies also extravagance in belief, and hence superstition and idolatry. for this reason hermes made it the number of initiation, because the initiate reigns over superstition and

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

h i hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wan

the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer, we must id

ROBERT KIRK WALKER BETWEEN WORLDS

house like goats or satyrs [just] as there are parallel stories in an countries and ages, reported of these obscure people, which [tales] are no dotages [that is, not weak-minded, so it is no more of necessity to us to know their beings and manner of life than [it is] to understand distinctly the polity [that is, political organization or statehood] of the nine orders of angels, or with what oil the lamp of the sun is maintained so long and regularly; or [to know] why the moon is called a great luminary in scripture, while it only appears to be so; or if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridi

RUBY TABLET OF SET

book of thoth's words, a fertile card. surrounding the central human figure are depictions of life: the green productive grain stalks, the sperm with its embryonic figure, the egg with the yet-to-be surrounded by the watchful serpent, the hermit himself absorbed in concentration, and even the cerberus/anubis figure in the card's lower right corner. ipsissimus crowley devotes some little space to the lamp of the sun held by the figure and all but describes it as the core symbol of the light of the universe. once again there are dual interpretations open to the observer. there are two universes: the subjective and the objective. we ourselves build the light in the former and as one train of buddhist thought says, by ourselves is evil done, by ourselves, we pain endure, by ourselves we cease

SALMANRUSHDIE THESATANICVERSES

ity_ and _society_ and _illustrated weekly_ went blank at the bookstalls and their publishers fired the printers and blamed the quality of the ink. even on the silver screen itself, high above his worshippers in the dark, that supposedly immortal physiognomy began to putrefy, blister and bleach; projectors jammed unaccountably every time he passed through the gate, his films ground to a halt, and the lamp-heat of the malfunctioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway

signed photographs of colleagues, handbills, framed programmes, production stills, citations, awards, volumes of movie--star memoirs, a room bought off the peg, by the yard, an imitation of life, a mask's mask. novelty items on every surface: ashtrays in the shape of pianos, china pierrots peeping out from behind a shelf of books. and everywhere, on the walls, in the movie posters, in the glow of the lamp borne by bronze eros, in the mirror shaped like a heart, oozing up through the blood-red carpet, dripping from the ceiling, saladin's need for love. in the theatre everybody gets kissed and everybody is darling. the actor's life offers, on a daily basis, the simulacrum of love; a mask can be satisfied, or at least consoled, by the echo of what it seeks. the desperation there was in him, j

oung woman in the ticket office responded bitterly "what's good about it, that's what i want to know" and now her tears did come, plump, globular and plenteous "there, there, child" he said, and she gave him a disbelieving look "you're no priest" she opined. he answered, a little tentatively "i am the angel, gibreel" she began to laugh, as abruptly as she had wept "only angels roun here hang from the lamp-posts at christmas. illuminations. only the council swing them by their necks" he was not to be put off "i am gibreel" he repeated, fixing her with his eye "recite" and, to her own emphatically expressed astonishment _i cyaan believe i doin this, empt yin my heart to some tramp, i not like this, you know, the ticket clerk began to speak. her name was orphia phillips, twenty years old, bot

t, knowing that he was speaking of his death; whereupon his eyes moved past her, and seemed to fix upon another figure in the room, even though when she, ayesha, turned to look she saw only a lamp there, burning upon its stand "who's there" he called out "is it thou, azraeel" but ayesha heard a terrible, sweet voice, that was a woman's, make reply "no, messenger of al--lah, it is not azraeel" and the lamp blew out; and in the darkness mahound asked "is this sickness then thy doing, o al--lat" and she said "it is my revenge upon you, and i am satisfied. let them cut a camel's hamstrings and set it on your grave" then she went, and the lamp that had been snuffed out burst once more into a great and gentle light, and the messenger murmured "still, i thank thee, al--lat, for this gift" not lon

rough of brickhall, azraeel once more in his capacious pocket. things are becoming clear. he is the archangel gibreel, the angel of the recitation, with the power of revelation in his hands. he can reach into the breasts of men and women, pick out the desires of their inmost hearts, 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 des

in changez's study: a certain copper- and-brass lamp, reputed to have the power of wish fulfilment, but as yet (because never rubbed) untested. somewhat tarnished now, it looked down upon its dying owner; and was observed, in its turn, by his only son. who was sorely tempted, for an instant, to get it down, rub three times, and ask the turbanned djinni for a magic spell. however, salahuddin left the lamp where it was. there was no place for djinns or ghouls or afreets here; no spooks or fancies could be permitted. no magic formulae; just the impotence of the pills "here's the medicine man" salahuddin sang out, rattling the little bottles, rousing his father from sleep "medicine" changez grimaced childishly "eek, bhaak, thoo" o o o that night, salahuddin forced nasreen and kasturba to slee

ve with one's father all over again, and then one learns to look up to him, too "the doctors say you're a case in a million" he replied truthfully "it looks like you have been spared the pain" something in changez relaxed at that, and salahuddin realized how afraid the old man had been, how much he'd needed to be told "bas" changez chamchawala said gruffly "then i'm ready. and by the way: you get the lamp, after all" an hour later the diarrhoea began: a thin black trickle. nasreen's anguished phone calls to the emergency room of the breach candy hospital established that panikkar was unavailable "take him off the agarol at once" the duty doctor ordered, and prescribed imodium instead. it didn't help. at seven pm the risk of dehydration was growing, and changez was too weak to sit up for hi

g in it. o o o waiting for him when he returned from the graveyard: a copperand--brass lamp, his renewed inheritance. he went into changez's study and closed the door. there were his old slippers by the bed: he had become, as he'd foretold "a pair of emptied shoes. the bedclothes still bore the imprint of his father's body; the room was full of sickly perfume: sandalwood, camphor, cloves. he took the lamp from its shelf and sat at changez's desk. taking a handkerchief from his pocket, he rubbed briskly: once, twice, thrice. the lights all went on at once. zeenat vakil entered the room "o god, i'm sorry, maybe you wanted them off, but with the blinds closed it was just so sad" waving her arms, speaking loudly in her beautiful croak of a voice, her hair woven, for once, into a waist-length p

is waiting there only. but maybe it is better you don't go. should i call the police? baapu r, that such a thing _no. don't call. i'll go see what he wants. gibreel was sitting on changez's bed with the old lamp in his hands. he was wearing a dirty white kurta-pajama outfit and looked like a man who had been sleeping rough. his eyes were unfocused, lightless, dead "spoono" he said wearily, waving the lamp in the direction of an armchair "make yourself at home "you look awful" salahuddin ventured, eliciting from the other man a distant, cynical, unfamiliar smile "sit down and shut up, spoono" gibreel farishta said "i'm here to tell you a story _it was you, then, salahuddin understood _you really did it: you murdered them both. but gibreel had closed his eyes, put his fingertips together and

SIFRA DETZNIYUTHA

heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is adorned with the breath of the openings of the hollow pillar, which comes forth in order to animate. the superior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the an

the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the supernal yod y, and with him not is associated; not ascends in this, and not is in this sign; when the son75 is revealed, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. w

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

is theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the rosicrucian re-illumined. no other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. to some persons they represent a temporary aberration of genius rather than any serious thought or definite purpose; while others regard them as surpassing in bold and original speculation, profound analysis of character, and

minding me of my imprudent promise. with mournful interest, and yet with eager impatience, i opened the packet and trimmed my lamp. conceive my dismay when i found the whole written in an unintelligible cipher. i present the reader with a specimen (several strange characters) and so on for nine hundred and forty mortal pages in foolscap. i could scarcely believe my eyes: in fact, i began to think the lamp burned singularly blue; and sundry misgivings as to the unhallowed nature of the characters i had so unwittingly opened upon, coupled with the strange hints and mystical language of the old gentleman, crept through my disordered imagination. certainly, to say no worse of it, the whole thing looked uncanny! i was about, precipitately, to hurry the papers into my desk, with a pious determin

appy reunion it was round that humble table: a feast lucullus might have envied in his hall of apollo, in the dried grapes, and the dainty sardines, and the luxurious polenta, and the old lacrima a present from the good cardinal. the barbiton, placed on a chair a tall, highbacked chair beside the musician, seemed to take a part in the festive meal. its honest varnished face glowed in the light of the lamp; and there was an impish, sly demureness in its very silence, as its master, between every mouthful, turned to talk to it of something he had forgotten to relate before. the good wife looked on affectionately, and could not eat for joy; but suddenly she rose, and placed on the artist's temples a laurel wreath, which she had woven beforehand in fond anticipation; and viola, on the other si

tresses, bent before him; and after a moment's pause he drew near to her, and said, in a voice of the most soothing sweetness, and with a half smile upon his lip "do you remember, when i told you to struggle for the light, that i pointed for example to the resolute and earnest tree? i did not tell you, fair child, to take example by the moth, that would soar to the star, but falls scorched beside the lamp. come, i will talk to thee. this englishman" viola drew herself away, and wept yet more passionately "this englishman is of thine own years, not far above thine own rank. thou mayst share his thoughts in life, thou mayst sleep beside him in the same grave in death! and i but that view of the future should concern us not. look into thy heart, and thou wilt see that till again my shadow cro

the injurious taunt of glyndon; and she sickened at the remembrance of the hollow applauses which, bestowed on the actress, not the woman, only subjected her to contumely and insult. in that room the recollection of her father's death, the withered laurel and the broken chords, rose chillingly before her. hers, she felt, was a yet gloomier fate, the chords may break while the laurel is yet green. the lamp, waning in its socket, burned pale and dim, and her eyes instinctively turned from the darker corner of the room. orphan, by the hearth of thy parent, dost thou fear the presence of the dead! and was zanoni indeed about to quit naples? should she see him no more? oh, fool, to think that there was grief in any other thought! the past! that was gone! the future! there was no future to her

known, calling on her name. she paused, and then, with the fearlessness of innocence, descended and unbarred the door. zanoni entered with a light and hasty step. his horseman's cloak fitted tightly to his noble form, and his broad hat threw a gloomy shade over his commanding features. the girl followed him into the room she had just left, trembling and blushing deeply, and stood before him with the lamp she held shining upward on her cheek and the long hair that fell like a shower of light over the half-clad shoulders and heaving bust "viola" said zanoni, in a voice that spoke deep emotion "i am by thy side once more to save thee. not a moment is to be lost. thou must fly with me, or remain the victim of the prince di. i would have made the charge i now undertake another's; thou knowest

al dead. dost thou quail at the frown on his lifelike brow? ha! bravely done, o artist! up rise the haggard forms! pale speak the ghastly faces! shall not humanity after death avenge itself on power? thy conception, clarence glyndon, is a sublime truth; thy design promises renown to genius. better this magic than the charms of the volume and the vessel. hour after hour has gone; thou hast lighted the lamp; night sees thee yet at thy labour. merciful heaven! what chills the atmosphere; why does the lamp grow wan; why does thy hair bristle? there! there! there! at the casement! it gazes on thee, the dark, mantled, loathsome thing! there, with their devilish mockery and hateful craft, glare on thee those horrid eyes! he stood and gazed, it was no delusion. it spoke not, moved not, till, unabl

ill, staring into space, gnawing his livid lip, he looks upon the darkness, convinced that darkness is forever and forever. place, there! place! room yet in your crowded cells. another has come to the slaughter-house. as the jailer, lamp in hand, ushered in the stranger, the latter touched him and whispered. the stranger drew a jewel from his finger. diantre, how the diamond flashed in the ray of the lamp! value each head of your eighty at a thousand francs, and the jewel is more worth than all! the jailer paused, and the diamond laughed in his dazzled eyes. o thou cerberus, thou hast mastered all else that seems human in that fell employ! thou hast no pity, no love, and no remorse. but avarice survives the rest, and the foul heart's master-serpent swallows up the tribe. ha! ha! crafty str

o pity, no love, and no remorse. but avarice survives the rest, and the foul heart's master-serpent swallows up the tribe. ha! ha! crafty stranger, thou hast conquered! they tread the gloomy corridor; they arrive at the door where the jailer has placed the fatal mark, now to be erased, for the prisoner within is to be reprieved a day. the key grates in the lock; the door yawns, the stranger takes the lamp and enters. chapter 7.xvii. the seventeenth and last. cosi vince goffredo "ger. lib" cant. xx.-xliv (thus conquered godfrey) and viola was in prayer. she heard not the opening of the door; she saw not the dark shadow that fell along the floor. his power, his arts were gone; but the mystery and the spell known to her simple heart did not desert her in the hours of trial and despair. when s

e breath of the icy charnel, the hope of a child-like soul wraps the air in light, and the innocence of unquestioning belief covers the grave with blossoms. in the farthest corner of the cell she knelt; and the infant, as if to imitate what it could not comprehend, bent its little limbs, and bowed its smiling face, and knelt with her also, by her side. he stood and gazed upon them as the light of the lamp fell calmly on their forms. it fell over those clouds of golden hair, dishevelled, parted, thrown back from the rapt, candid brow; the dark eyes raised on high, where, through the human tears, a light as from above was mirrored; the hands clasped, the lips apart, the form all animate and holy with the sad serenity of innocence and the touching humility of woman. and he heard her voice, th

rom the ingenuity and thought which it displays, and from respect for the distinguished writer (one of the most eminent our time has produced) who deemed him worthy of an honour he is proud to display. he leaves it to the reader to agree with, or dissent from the explanation "a hundred men" says the old platonist "may read the book by the help of the same lamp, yet all may differ on the text, for the lamp only lights the characters, the mind must divine the meaning" the object of a parable is not that of a problem; it does not seek to convince, but to suggest. it takes the thought below the surface of the understanding to the deeper intelligence which the world rarely tasks. it is not sunlight on the water; it is a hymn chanted to the nymph who hearkens and awakes below "zanoni explained b

SIR WALLIS BUDGE EGYPTIAN MAGIC

ure dreams: take a clean linen bag and write upon it the names given below. fold it up and make it into a lamp-wick, and set it alight, pouring pure oil over it. the word to be written is this 'armiuth, lailamchouch, arsenophrephren, phtha, archentechtha' then in the evening, when you are p. 217 going to bed, which you must do without touching food [or, pure from all defilement, do thus. approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the formula is this 'sachmu. epaema ligotereench: the aeon, the thunderer, thou that hast swallowed the snake and dost exhaust the moon, and dost raise up the orb of the sun in his season, chthetho is thy name; i require, o lords of the gods, seth, chreps, give me the information that i desire" the p

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

de of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes. the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel. in his classic masonic textbook, morals and dog

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

a candle on the way to their bedroom, she received such a violent blow in the eye that it produced a cut and a black bruise that was visible for several days. a hammerhead was thrown at her one night as she prepared for bed. she received a blow from a piece of metal that was hurled down a flight of stairs. another time, she narrowly missed being struck by a flat iron, which smashed the chimney of the lamp that she was carrying. in addition to persecuting mrs. foyster, the entity seemed determined to establish contact with her. messages were found scrawled on the walls: marianne please get help. the entity may or may not have been suggesting that the foysters once again bring dr. harry price upon the scene. at any rate, that is exactly what they did. advised by the bull sisters of the famed

THE KEY TO THE MYSTERIES

criticism of voltaire. that great mind was dominated by an ardent love of truth and justice, but he lacked that rectitude of heart which the intelligence of faith gives. voltaire could not admit faith, because he did not know how to love. the spirit of charity did not reveal itself to that soul which had no tenderness, and he bitterly criticized the hearth of which he did not feel the warmth, and the lamp of which he did not see the light. if religion were such as he saw it, he would have been a thousand times right to attack it, and one would be obliged to fall on one's knees before the heroism of his courage. voltaire would be the messiah of good sense, the hercules destructor of fanaticism. but he laughed too much to understand him who said "happy are they who weep" and the philosophy o

THE MAGICIAN S KABBALAH

definable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriou

d the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which

cation of binah as mother of life, and nature as the formation of living things. the tarot cards to which the letters of binah are attributed are the magician, hermit, death and the emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fol

in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further, the rose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing

r persona through our words. hence our mouth is the gate to our ego in the way that our eyes are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tre

n "wisdom" is one of the meanings of chockmah, and as this path connects chesed to tiphareth, we can see that chesed acts as a "precursor" of chockmah, manifesting itself to the initiate of tiphareth as "loving kindness, as if to say "there is a wisdom governing the universe. the tarot card of the path is the hermit, and we can see that he acts as a "demonstrator" of wisdom by his very being, and the lamp he holds aloft. the fact that the path is called "will" is of interest in that the hermit can be taken to represent the "way" of initiation, and in terms of the descending flow of the tree, the expansive nature of chesed. when these two aspects are merged, we gain the true essence of will; that we are unalterably part of the process of the universe in manifestation, and our realisation of

gram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. kether; the ritual of the altar and the lamp altar; mzbth; the altar is the foundation of initiation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; the light of on-high, transforming the dark, bringing grace and enlightenment. the light of the lamp is the window through which we see. the lamp pertains to two of the sephiroth, an

the foundation of initiation, the link to on-high. offerings are made and intuition received here. the magician arranges the four elements and makes manifest his magic. lamp; mnvrh; the light of on-high, transforming the dark, bringing grace and enlightenment. the light of the lamp is the window through which we see. the lamp pertains to two of the sephiroth, and is used here to represent kether. the lamp hanging above the altar is symbolic of kether, as it illuminates all the work below. the lamp which is carried in the hand, or any other form of light thus carried, symbolises netzach, in that it represents the light of love, which is brought by the magician, and only illuminates that to which it is directed. this is an important point of symbolism. the purpose of this first ritual is to

rried in the hand, or any other form of light thus carried, symbolises netzach, in that it represents the light of love, which is brought by the magician, and only illuminates that to which it is directed. this is an important point of symbolism. the purpose of this first ritual is to link your goals with your environment by recognising the inherent unity between kether and malkuth, symbolised by the lamp and altar respectively. kether in this context symbolises whatever enlightenment you wish to attain, and malkuth is your base of work. this ritual can hence be used to throw light on a particular facet of the environment, or some other problem that is facing you. the lamp must be suspended above the altar, but if this is not possible then a tall candleholder will suffice. the altar itself

e spokes of a wheel. say; my life is the life i choose to lead. i am the centre myself, and that of all about me. point tau now place turn both hands over and place them on the altar, one over the other, both bent slightly inwards making an 'x' shape. feel the altar beneath your hands and say; my life is the place of the great work, and myself the altar on which the work is done. point resh light the lamp above the altar and state; let the eternal light of which this is part be visible to me in all that i accomplish. the meditation for this ritual is to take your problematic situation, or question, and think about it. then visualise the question in some symbolic form, such as a question mark, sigil or other object, and see it as hanging between the lamp and the altar. then slowly visualise

the altar and state; let the eternal light of which this is part be visible to me in all that i accomplish. the meditation for this ritual is to take your problematic situation, or question, and think about it. then visualise the question in some symbolic form, such as a question mark, sigil or other object, and see it as hanging between the lamp and the altar. then slowly visualise the light of the lamp becoming brighter, and the altar becoming larger and larger until one is lost in the other, and the visualised object is lost amidst them. then slowly contract this vision to a singular point of light and hold it as long as possible. this will have the effect of simplifying and clarifying your work at regular intervals. 2. chockmah; the ritual of the circle and candle circle; a'agvl; the

THE MIDDLE PILLAR

s have reaped a timely and bounteous harvest among students of the occult. with every one of the five centers active and throwing power into the mind and body, and there is a clear awareness of an actual column extending interiorly from the crown of the head to the soles of the feet, an entirely different technique must now be pursued. the student should return to the contemplation of his kether, the lamp of invisible light above the head. imagining this center still to be in a state of radiation, let him will that its energy circulates through the system in this wise. it descends from the head towards the left shoulder. passing through the entire length of the left side of the body, the magnetic current strikes the sole of the left foot. thence it passes over to the right sole,l upwards t

THE NECRONOMICON SIMON VERSION

and the formulae is that which follows. it must be spoken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjur

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

on comes to us from reason. we have made the god of love blind because he has better eyes than we have, and sees things which we cannot perceive. h*1. so are we now making the sublime ridiculous, and like the bhikkhu can no longer see the gdainty lady h but in her place ha set of bones. h*2. not until we understand ourselves, shall we understand the world of god, and not until we have replenished the lamp of our soul with love, will it burn up into a brilliant immortality. our port to reach is that divinity which abides in us, mud-bound though it be in the clay of its surroundings, for as lamartine said: ghumanity is as a weaver working on the reverse of the web of time. one day will come when passing to the other side, she will behold the wonder and beauty she has woven, in the place of t

THE TAROT OF C C ZAIN

ing on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. that this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. the lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cloak of external appearances. the staff, which in form is the sixth letter of the egyptian and hebrew alphabets, indicates that man pr

THE SECRET RITUALS OF THE OTO

male power that should make holy all his deeds. consider of this. v of the sabbath of the adepts in the black hours of earth, when the christian superstition with fell blight withered most malignantly the peoples of europe, when our own holy order was dispersed and the sanctity of its preceptories lay violate, there were yet found certain to hold truth in their hearts, and, loving light, to bear the lamp of virtue beneath the cloak of secrecy. and these at certain seasons went at night by ways open or hidden to heaths and mountains, and there dancing together, and with strange suppers and spells diverse, did call forth him, whom the enemy called ignorantly satan, and was in truth the great god pan, or bacchus, or even that baphomet whom the templars worshipped secretly, and yet worship as

THE HOLY BIBLE KING JAMES VERSION

an hundred cubits, and the breadth fifty every where, and the height five cubits [of] fine twined linen, and their sockets [of] brass. 27:19 all the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court [shall be of] brass. 27:20 and thou shalt command the children of israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. 27:21 in the tabernacle of the congregation without the vail, which [is] before the testimony, aaron and his sons shall order it from evening to morning before the lord [it shall be] a statute for ever unto their generations on the behalf of the children of israel. 28:1 and take thou unto thee aaron thy brother, and his sons with him, from among the children of israel, tha

l of bread, and shall say, put me, i pray thee, into one of the priests offices, that i may eat a piece of bread. 3:1 and the child samuel ministered unto the lord before eli. and the word of the lord was precious in those days [there was] no open vision. 3:2 and it came to pass at that time, when eli [was] laid down in his place, and his eyes began to wax dim [that] he could not see; 3:3 and ere the lamp of god went out in the temple of the lord, where the ark of god [was] and samuel was laid down [to sleep] 3:4 that the lord called samuel: and he answered, here [am] i. 3:5 and he ran unto eli, and said, here [am] i; for thou calledst me. and he said, i called not; lie down again. and he went and lay down. 3:6 and the lord called yet again, samuel. and samuel arose and went to eli, and sa

wicked [man] is loathsome, and cometh to shame. 13:6 righteousness keepeth [him that is] upright in the way: but wickedness overthroweth the sinner. 13:7 there is that maketh himself rich, yet [hath] nothing [there is] that maketh himself poor, yet [hath] great riches. 13:8 the ransom of a man s life [are] his riches: but the poor heareth not rebuke. 13:9 the light of the righteous rejoiceth: but the lamp of the wicked shall be put out. 13:10 only by pride cometh contention: but with the well advised [is] wisdom. 13:11 wealth [gotten] by vanity shall be diminished: but he that gathereth by labour shall increase. 13:12 hope deferred maketh the heart sick: but [when] the desire cometh [it is] a tree of life. 13:13 whoso despiseth the word shall be destroyed: but he that feareth the commandme

TYSON DONALD NEW MILLENNIUM MAGIC

e and power!"28 the candidate faces an agonizing quandary. should he wait for release, or go on into the threatening darkness? he has been given an oil lamp by his guides, but the oil will not last forever. gathering his courage, he crawls down the sloping passage and eventually comes upon a great abyss. on the side of the pit is an iron ladder that leads down into the impenetrable darkness. with the lamp in his teeth, the candidate descends the ladder. abruptly, his foot swings on empty space. the ladder has ended on nothing- ness, and the bottomless darkness of the pit still beckons below. hopelessness grips the candidate. he inwardly curses the foolishness and pride that led him to such a circumstance. there is no going forward and no escape behind. the lamp flickers. then suddenly he n

ue description of the ancient egyptian initiation or, as seems more probable, is a fiction based on esoteric practices familiar to the chris- tian, does not matter. the meaning is clear. the clanging door is the gate of death. the sloping dark passage is the birth canal, and the dark pit is the abyss that every soul must cross when it moves from one life to another. had the candidate hesi- tated, the lamp-his hope-would have flickered and failed, and he would never have seen the narrow doorway that led to his salvation. instead, he would have hung suspended, trapped between the past and the future, until through weariness he fell at last into the dark of oblivion. having ritually died, such candidates are reborn into the circle of initiates. life is breathed into their bodies. they are giv

mpel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the magus. when not in use it must be kept wrapped in clean white linen. this applies to all the instruments. several other objects are used to form the basic outer temple. these are the altar, the lamp, the circle, and the gate. ideally this should be made from a single block of natural stone, unhewn in any way, flat on the top, about two feet square and four feet high. since this is usually not possible, a block of natural stone should be used as the top of the altar, or at the very least enclosed within it. the magus does not worship the stone, nor the earth through the stone. the mag

he stone. the altar is always the focal point of the ritual and where possible should be placed in the center of the circle. the ritual instruments are placed on top of the altar when used, and when not in use, are kept inside it if the interior dimensions of the altar allow this storage. the altar must be erected in a secure place where it will not be touched by the hands of the profane. usually the lamp is made of brass. it should be hung over the altar or set upon the altar top, and should burn throughout the ritual. often it is lit during the ritu- al preparations, which may take days or weeks, in order to gather psychic force for the ritual. it must never be allowed to expire through neglect. a colorless, odorless oil is used that will harmonize with the light of spirit, which the lam

s, in order to gather psychic force for the ritual. it must never be allowed to expire through neglect. a colorless, odorless oil is used that will harmonize with the light of spirit, which the lamp represents. electric lamps are not suggested as they are usually discordant. the major objection is that they are too easy-a ritual should be a work of care. translucent shades can be made to fit over the lamp in the colors of the ele- ments, planets, and zodiac signs. these shades are used when the ritual is specifi- cally directed at one element or astrological power. the ritual circle should be large enough to accommodate comfortably the number of persons who will occupy it and should be drawn in a number of units that is harmonious with the ritual purpose. for the magus alone, usually it is

he spirit because it has no perceivable qualities. it cannot be seen or heard or touched. however, entry into it is akin to opening the door of a brightly lit house before a lost person wandering in the darkness of night. to experience it engenders a reaction of unutterable joy. it is the ecstasy of mystics, called satori and samadhi and nirvana, and the rapture of saints. the inner temple houses the lamp of spirit and the secret torah that contains the knowledge of god. it may be described as the interior of the vessel that holds the first emanation. this is as close to god as any manifest thing can approach without itself becoming god. to stand within this temple spiritual is the goal of every true magus. the mys- tic wishes to dwell within it forever, but the magus seeks to come and go

be in danger of knocking something off when passing near it. each instrument should be kept wrapped in clean linen and tied with a seal of its power. as it is taken from its resting place the magus kisses the seal, removes it and unwraps the instrument, then kisses the instrument and rais- es it to the south, saying "this instrument is sacred in the service of the light; may it never be defiled" the lamp has been lit. the instruments are arrayed on the altar. the magus, prop- erly robed, stands in the ritual chamber in the north quadrant before the altar, fac- ing south, and calms his or her mind for the task ahead, back straight and hands at the sides, eyes closed. he or she recalls briefly the words and gestures of the ritual that has been previously memorized. this takes five or ten mi

or thirteen. these are not evil numbers, but they represent division, materiality, and excess, and so are more appropriate for lower spirits. a prayer is addressed to the light of spirit, calling it down into the circle that has been prepared to receive it. traditionally the light is pictured as streaming down from a point over the center of the circle-usually a point directly above the flame of the lamp on the altar. invoking the light is akin to catching the attention of the higher self, which expresses itself either as a clear, white radiance, or in the form of the guardian angel of the magus, or sometimes as a saint, prophet, or god. the form of expression of the light will depend upon the ritual itself and the expectations of the magus. statement of purpose the magus acknowledges the

good cannot exist, any more than perfect evil can exist. evil represents a place where spirit is weaker. an evil soul is one that has defiled itself before the light. like cancer, evil grows by eating at the edges of the light and enlarging a space for itself. one spark of the light banishes it, but it can never be destroyed because it never truly exists. always it is ready to return the instant the lamp of spirit flickers. due to the fall of mankind from grace, the illusory qualities of blackness appear real to human perception. they take the form of cruelty, indifference, hatred, and silence-but the one characteristic that binds them all is emptiness. it is useful in practical magic to assign these fourteen colors to the major sym- bols. when the symbols are drawn and used in a working

TYSON DONALD SOUL FLIGHT

ed. this sense that "things went wrong" sometimes intruded into his waking life. he gave the example of having one hand on the table and the other on the back of a chair, and suddenly being unable to move them, while having the sense that the table and chair were slowly moving apart and stretching him between them. fox found that he could put himself into a light trance by staring at the flame of the lamp in his bedroom, although he had no awareness that he was in a trance state. he only knew that the room around him would suddenly "go wrong" first, the gas flame dimmed, and the room filled with a pale-golden brightness. miniature bursts of blue lightning crackled and snapped from the corners of the room. this was followed by an apparition of a grotesque or frightening appearance. on one o

mething he called the false awakening.ls7 it is when the awareness passes from ordinary dreams into a condition that seems to be normal waking, but is actually still deep sleep. when i experience the light-switch trigger, i am usually in a condition of false awakening. that is, i believe myself to have just woken up in the middle of the night, and believe myself to be reaching across to switch on the lamp beside my bed. when it fails to light, i seem to get out of bed to try the overhead light by means of the switch near the bedroom door. only when this fails to light do i abruptly realize that i am not awake at all, but still asleep. at this point, i am in a state of astral projection in my body double, and fully conscious, even though still sleeping. one method i use to wake up from this

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

f the internal powers. we have already mentioned the mantram inri and its modifications [inri, enre, onro, unru, anra see arcanum 7. the alchemist must not forget any of these mantrams. the arcanum nine of the tarot, the hermit is prudent and wise, covered with the protective robe of apollonius which symbolizes prudence: he takes as support the staff of the patriarchs and illuminates himself with the lamp of hermes (wisdom. the alchemist must always do the will of the father; he must be humble in order to attain wisdom and then after having attained it he must be even more humble, more than anyone else. it is better to remain silent and die. while the sinful adam is dying, the adam christ is sequentially being born. mantram de la magia sexual: i.a.o. ou aoai ouo ouoae kore continuad ahora

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the mirror is it me? the gypsy and his son where there s a will the sermon of nasrudin nasrudin and the wise men first things first whose shot was that? same strength the value of the past second thoughts the orchard the grammarian not a good pupil hidden depths the secret the wisdom of silence grateful to allah safety happiness is not where you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice, and law death and fate earth and ecology education and learning fear and freedom fools and humor leadership practical simplicity prayer pries

n; that they may see your good works, and glorify your father who is in heaven. lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is, there will thy heart be also. the lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. but if thine eye be evil, thy whole body shall be full of darkness. if therefore the light that is in thee be darkness, how great is the darkness! no man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. ye cannot ser

asrudin. 291 there is more light here someone saw nasrudin searching for something on the sidewalk. what have you lost, mulla? he asked. my key, said the mulla. so they both went down on their knees and looked for it. after a time the other man asked: where exactly did you drop it? in my house. then why are you looking here? there is more light out here than inside my own house. the blind man and the lamp one night, a blind man was carrying a large vase over his shoulder with one arm and holding out a torch with the other hand. a passerby noticed this and cried out, ignorance! day and night are but the same to you, so why do you carry a torch before you? the blind old man replied, the light is for blind people like you, to keep you from accidentally bumping into me and breaking my vase. sa

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

to have special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that percep

WORKING CEPHALOEDIUM VERSION 1

iture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mant

WORKING CEPHALOEDIUM VERSION 2

niture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mant

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ng to tradition, these rituals were written through the trance mediumship of the felkins with the astral masters of the third order. the general opinion at whare ra was that the 6=5 grade is an incredibly beautiful ceremony to experience. it is here that the hidden doorway of the mars wall is revealed, and the shekinah enters the vault, with black veil and lamp. to the postulant, it appears as if the lamp is floating in mid-air. this is the first of the rituals where the shekinah takes over the astral body of the adept, and lifts it out of the vault. it then takes it to meet the various forms. in my own case, and others within both the whare ra and thoth hermes temples, this is exactly what happens. for in the next two ceremonies, a great deal occurs on the astral level. the outline of the

to the n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they sink upon one knee; 3rd also kneels without and raise; ankh. ch.ad "mother of life, hidden house of the fire of the spirit, grant us thy life. mother of all, matron, we would be even as the burning bush which was not consumed; a sign to those who may have eyes to see. in thy hands is the lamp of understanding; show us, if but for an instant, a ray of that light divine. rose of the world, vouchsafe to us a breath of thine ineffable fragrance. tower of ivory, enclose us in thy protecting purity. give us, we beseech thee, this day and hour, thine aid in the high purpose for which we are here assembled. strengthen the postulant who seeks enlightenment through the gates of darkness

herein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to malkuth, thus completing the middle pillar. it is of importance here that throughout this part of the ceremony, hegemon should hold the lamp. for as she in common with all present turns to the four quarters, the new life passes through kerux to her, and she in turn transmits it to the lamp, symbol of the spirit of man; a ray of divine light. let us remember that this renewal and completion of the spiritual life could only be effected through a preliminary act of renunciation. the circumambulation of kerux lays down a circle of

ra yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte grade, and the clearing follows as

y follow are lawful. there are three modes of communication upward with tiphereth, but two of the doors are sealed: they open only from within for the descent of influences. the hegemon comes forward with his lamp as the sign off ire and light and the sign of the will raised to his forehead. he pauses at the eastern side of the tablets and places his lamp on the tablet of union. celebrant take up the lamp of the hegemon, who has led you through the grades of your progress as a minister of mercy and a high priest of redemption. raise it to your own forehead, to signify the lifting up of the will as an eternal sacrifice. the hegemon draws the philosophus round the table and places him between the pillars. celebrant you stand now symbolically at the door of samech, which is the threshold of t

nd gate does man enter into the knowledge of the holy one. as the philosophus still pauses, the kerux rises, with his officers, behind the hierophant. kerux with all the voices of earth and in all its silence, behold, i testify concerning you. remember that the divine word is an eternal holocaust. the philosophus passes by the north and so reaches the altar. the hegemon comes forward and receives the lamp from his hands, which he places on his pedestal and resumes his seat. the celebrant descends from his throne and goes to the altar, where he stands at the eastern side, facing the philosophus on the west. celebrant through whatever grades of our order the postulant may pass in this life, they are all differently the stages of his ascent to the height, or otherwise of his return to the cen

n of tiphereth and malkuth. celebrant to the glory of thine elect, world without end; in the light which is perfect love; and this is the love of perfection. the officers of the outer order disrobe and put away their vestments. their seats are moved, and they mingle with the ordinary members. the pedestal is taken from before the throne of the east. the pillars are set on each side of the throne. the lamp of the hegemon now burns on the tablet of union. the philosophus is led in by the hegemon, who wears the crossed ribbons of the outer and inner orders, but no other insignia. the philosophus is seated in the west before the tablets, facing the throne of the fast. celebrant there is a door in tiphereth which shall open for you, my brother; the emblazonment of visible letters does not appea

ation of the consciousness thereof. as a lord of the paths, you have traversed the path of temperance. take up that lamp which reposes now in the centre of the tablet of union (this is done by the philosophus) raise it again to your forehead (this is also done) go up to the altar of god (this should be done by the philosophus, following the course of the sun and without the help of a guide) place the lamp upon the altar. retire into your inward self, and so depose your dedicated human will on the supernal altar of burnt offerings before the divine will. the celebrant rises with uplifted arms. celebrant-0 prater pharos illuminans, the lord himself enlighten thee. this is thine offering. the lord thy god accept thee. this is conformity. the celebrant resumes his seat. celebrant it is by such

0 0

the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to

0 0 INITIATION CEREMONY

f of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between

3 8 INITIATION CEREMONY

names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed

ABRAMELIN2

utward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 let me here once again insist on the absolute necessity in occult working of being courteous, even to the evil spirits; for the operator who is insolent and overbearing will speedi

ALEISTER CROWLEY ACROSS THE GULF

w capricious-cruel, now (love-maddened) thrust deep to draw blood, as they played up and down my spine. but i saw nothing; by osiris i swear it! i saw nothing, save only the glare in the eyes of that lost soul that writhed upon the wheel. indeed, as the hangman took out the corpse, we fell back and lay there among the waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white luxury of the linen; and in the midst ourselves, our limbs as careless as the wind, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so

ALEISTER CROWLEY BOOK OF LIES

s no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abika.com 104 head of a man

ALEISTER CROWLEY EQUINOX EQ I 2 2

lly referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you will observe that the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pillars are unshaded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grad

of the sepher yetzirah" the letters, he then points out to him, form the symbol of the serpent of wisdom, and the sephiroth the flaming sword "the two pillars right and left of the tree are the symbols of the active and passive, male and female- adam and eve. the pillars further represent the two kerubim of the ark; the right, male- metatron; and the left, female- sandalphon. above them ever burn the lamps of their spiritual essence, the higher life, of which they are the partakers in the eternal uncreated one" illustration on page 269 described "diagram 24. the caduceus of hermes" this is composed of two figures, side by side. on the left is a variation on the caduceus: a winged sun disk (ba-hadit) atop a stick. two serpents twine the stick in stylized fashion with open loops. the serpent

oweth down upon malkuth" these four rivers form the cross of the great adam. in malkuth is eve, the completion of all, the mother of all. the "hierophant" then gives the theoricus the sign of this grade, and explains the altar symbol "the cross above the triangle represents the power of the spirit of life rising above the triangle of waters; and reflecting the triune therein, as further marked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter mem" after which, the tablet bearing the mystic seals and names drawn from the kamea of mercury19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemi

ALEISTER CROWLEY EQUINOX EQ I 3 2

orks of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to

hy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my light: and do thou guard me and guide me through the manifold paths of life: that i may at length become one with thine immortal and imperishable essence! unto thee, sole wise, sole mighty, and sole eternal one, b

hall ye fast, and wash your whole body, and change your garment."39 if possible the whole of this operation should be performed in a place where solitude can be obtained; the best being, as abramelin writes "where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut of fine branches, so that the rain may not fall thereon and extinguish the lamps and the censer."40 the altar should be made of wood and in the manner of a cupboard, so that it may hold all the necessary things. there should be two tunics, one of linen, and the other of crimson or scarlet silk with gold. the sacred oil is prepared from myrrh, cinnamon and galangal mixed with olive oil. the incense of olibanum, storax, and lign aloes, or cedar, is reduced to a fine po

ALEISTER CROWLEY EQUINOX EQ I 4 2

on an impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one has no human eyes. they

ALEISTER CROWLEY EQUINOX EQ I 6 2

ethren, kneel ye before the greatest of all gods["none obey" mercury. 1. silence. thou hast no followers, brother. sor. gemini. behold thine handmaiden! where thou goest i will go; thy people shall be my people and thy god my god["she walks to the throne" mercury. peace upon thee, beloved. but the brethren say sooth. even mercury liveth not for ever["he recites" the light streams stronger through the lamps of sense. intelligence grows as we go. alas: its icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vain arrayed? their light dismayed 105 before the vast blind spaces of the sky? o galaxy of thousands upon thousands closely curled, your golden world incalcul

BLAVATSKY H P COSMOGENESIS

the christian who says "god is a living fire" and speaks of the pentecostal "tongues of fire" and of the "burning bush" of moses, is as much a fire-worshipper as any other "heathen" the rosicrucians, among all the mystics and kabalists, were those who defined fire in the right and most correct way. procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles[[vol. 1, page] 122 the secret doctrine. and fires of the whole globe without diminishing that flame. if the deity, the radical one, is eternal and an infinite substance("the lord thy god is a consuming fire) and never consumed, then it does not seem reasonable that the occult teaching should be held as unphilosophical when it says "thus were the arupa and rupa worlds formed: fro

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ruments, and conducted in our virgin, together with her female attendants, with a most delicate sound of music. the virgin carried a little casket, but the rest only branches and small lamps, and some lighted torches too. the torches were immediately given into our hands, and we were to stand about the fountain in this order. first stood the virgin a with her attendants in a ring round about with the lamps and branches c. next stood we with our torches b, then the musicians a in a long rank; last of all the rest of the virgins d in another long rank too. now where the virgins came from, whether they lived in the castle, or whether they had been brought in by night, i do not know, for all their faces were covered with delicate white linen, so that i could not recognise any of them. hereupon

om us. the fifth room was set open to us, where we went as before, and offered our services. in this room a bath was prepared for our bird, which was so coloured with a fine white powder that it had the appearance of milk. now it was at first cool when the bird was set into it. he was mighty well pleased with it, drinking of it, and pleasantly sporting in it. but after it began to heat because of the lamps that were placed under it, we had enough to do to keep him in the bath. we therefore clapped a cover on the vessel, and allowed him to thrust his head out through a hole, till he had in this way lost all his feathers in the bath, and was as smooth as a new-born child; yet the heat did him no further harm, at which i much marveled, for the feathers were completely consumed in this bath, a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ceptional cases, the temporary disappearance of the entire body. on one occasion eusapia palladino was described by julien ochorowicz as all shrunken together during physical phenomena. her hand seemed to be contracted. arthur levy, at a seance on november 16, 1898, similarly observed, her burning hands seemed to contract or shrivel. eusapia seems shrunken together and is very much affected. when the lamps are again lighted she is seen to be very much changed, her eyes dull, her face apparently diminished to half its usual size. a dr. vezzano also once stated that he noticed the disappearance of the lower limbs of eusapia. the control john king claimed to have dematerialized them to gain more power. of the medium charles eldred, before his exposure as a fraud, charles letort and ellen s. l

EVERBURNING LAMPS

e that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, mate

FULLER J F C SECRET WISDOM OF THE QABALAH

h, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (se

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

et ways (diary,21december1902).buthis secret ways were already in the past, for whatever took place between waite anddorait came to an end in augustthatyear. in1928a young friendofmachen's, colin summerford, senthiman accountofa visit he had made to the stuart-menteaths at east molesey; in his reply machen72explained that, for waite,'therite of molesey was voided, the sanctuary stripped and bare, the lamps extinguished, andtherelics taken awayintoa deep concealment. all of which had happened on9august1902,when,itisrelated,withdue veils and concealments, that on the morning of the coronation of our sovereign lord, king edward of happy memory, seventh of that name since the conquest, mrs menteith came out of gray'sinnat about eight of the morning, and was seen to get into a four wheeler. and

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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

GILBERT THE MAGICAL MASON

atticus, narrate that in thetempleof minerva polias, at athens, there was a mysterious lampofgold always burning; it was made by callimachus.thealtar of the templeofapollo carneus, at cyrene, was similarly furnished. a like account is given ofthegreat temple of aderbain,inarmenia, by said ebn batric. kenealy in hisbook of godcalls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples,anddraws attention to its relatons to chr. of christosandto eucharist, anointed with oil, as to ever burning lamps before the throne, as in the apocalypse. chrs==solarfirechre==sun=heburnedkrs==sun=kupios=cyrusceres=wascalled ta:difera=torch bearing chrs, from this also comes eros in greek, material light coming from ineffable light.thereis a curious reference of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d identity. no doubt they would make use of powerful and easily recognizable symbols to strengthen and express this sense of common purpose: the men might wear distinctive beards, for example, or shave their heads, and certain archetypal imagery like the cross and the serpent and the dog might be used to link the members of the cult together as they set out on their civilizing missions to relight the lamps of knowledge around the world. 21 2 peter 3:10. graham hancock fingerprints of the gods 473 i suspect, if the situation were bad enough after the cataclysm, that many of the civilizers would fail, or meet with only limited success. but let us suppose that one small group had the skill and dedication sufficient to create a lasting and stable beach-head, perhaps in a region which had suffe

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s full meaning is beyond our ken: incipiebant annum (antiqui anglorum populi) ab octavo cal. jan. die, ubi nunc iiatale domini celebramus; et ipsam noctem, nunc nobis sacrosanctain, tune gentili vocabulo modranecht (modra niht/ i.e. ma t-rum noctem appellabant ob causam, ut suspicamur, ceremoniarum quas in ea pervigiles agebant/ who were these mothers? 1 images now familiar to us, about quenching the lamps of day, i have not met with in the old poets; but the night burns her tapers too. shaksp. describes the end of night by night s candles are burnt, kom& j. 3, 5. 2 afzelius 1, 4. 13 has 110 right to speak of a modernatt, which is not founded on norse docs, but simply borrowed from beda [can modre niht have meant muntere nacht, wakeful night? conf. pervigiles] chapter xxiv. summer and wint

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ong, indeed. there is but one soul in the universe: the soul of god, the living, vital consciousness of god. within each living being there is this universal soul, and this is the soul of man. it never ceases to be a part of the universal soul any more than the electricity in a series of electric lamps on one circuit is a separate amount of electricity, unconnected with the current flowing in all the lamps. the soul in man is the god in man, and makes all mankind a part of god.brothers and sisters under the fatherhood of god.(see personality. soul personality.the soul personality is self, and self is an expression of the soul within the body of man. the soul strives to manifest its divine nature and cosmic qualities through the objective consciousness of man. to the extent that man becomes

HP LOVECRAFT A DARK LORE

d previously noticed, and when the room was bright again he looked about to see if he might find a lantern for further exploration. for racked though he was with horror, his sense of grim purpose was still uppermost; and he was firmly determined to leave no stone unturned in his search for the hideous facts behind charles ward's bizarre madness. failing to find a lantern, he chose the smallest of the lamps to carry; also filling his pockets with candles and matches, and taking with him a gallon can of oil, which he proposed to keep for reserve use in whatever hidden laboratory he might uncover beyond the terrible open space with its unclean altar and nameless covered wells. to traverse that space again would require his utmost fortitude, but he knew it must be done. fortunately neither the

d to a droning sing-song either through the spell of the past and the unknown, or through the hellish example of that dull, godless wail from the pits whose inhuman cadences rose and fell rhythmically in the distance through the stench and the darkness. y'ai 'ng'ngah, yog-sothoth h'ee-l'geb f'ai throdog uaaah! but what was this cold wind which had sprung into life at the very outset of the chant? the lamps were sputtering woefully, and the gloom grew so dense that the letters on the wall nearly faded from sight. there was smoke, too, and an acrid odour which quite drowned out the stench from the far-away wells; an odour like that he had smelt before, yet infinitely stronger and more pungent. he turned from the inscriptions to face the room with its bizarre contents, and saw that the kylix

d and hieroglyphed with symbols that i knew too well from years of custom as a captive mind of the great race. at moments i fancied i saw those omniscient, conical horrors moving about at their accustomed tasks, and i feared to look down lest i find myself one with them in aspect. yet all the while i saw the sand-covered blocks as well as the rooms and corridors; the evil, burning moon as well as the lamps of luminous crystal; the endless desert as well as the waving ferns beyond the windows. i was awake and dreaming at the same time. i do not know how long or how far- or indeed, in just what direction -i had walked when i first spied the heap of blocks bared by the day's wind. it was the largest group in one place that i had seen so far, and so sharply did it impress me that the visions o

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ng the early egyptians, greeks, and romans to seal lighted lamps in the sepulchers of their dead as offerings to the god of death. possibly it was also believed that the deceased could use these lights in finding his way through the valley of the shadow. later as the custom became generally established, not only actual lamps but miniatures of them in terra cotta were buried with the dead. some of the lamps were enclosed in circular vessels for protection; and instances have been recorded in which the original oil was found in them, in a perfect state of preservation, after more than 2,000 years. there is ample proof that many of these lamps were burning when the sepulchers were sealed, and it has been declared that they were still burning when the vaults were opened hundreds of years later

at least for considerable periods of time. numerous authorities have written on the subject of ever-burning lamps. w. wynn westcott estimates the number of writers who have given the subject consideration as more than 150, and h. p. blavatsky as 173. while conclusions reached by different authors are at variance, a majority admit the existence of these phenomenal lamps. only a few maintained that the lamps would burn forever, but many were willing to concede that they might remain alight for several centuries without replenishment of the fuel. some considered the so-called perpetual lights as mere artifices of the crafty pagan priests, while a great many, admitting that the lamps actually burned, made the sweeping assertion that the devil was using this apparent miracle to ensnare the cred

ed, made the sweeping assertion that the devil was using this apparent miracle to ensnare the credulous and thereby lead their souls to perdition. on this subject the learned jesuit, athanasius kircher, usually dependable, exhibits a striking inconsistency. in his oedipus gyptiacus he writes "not a few of these ever-burning lamps have been found to be the devices of devils* and i take it that all the lamps found in the tombs of the gentiles dedicated to the worship of certain gods, were of this kind, not because they burned, or have been reported to burn, with a perpetual flame, but because probably the devil set them there, maliciously intending thereby to obtain fresh credence for a false worship" having admitted that dependable authorities defend the existence of the ever-burning lamps

s feathers changed color; from black they turned to white and at last they became varicolored, the disposition of the bird improving the while. dinner was then served, after which virgo lucifera departed with the bird. the guests ascended with ropes, ladders, and wings to the fifth floor, where a bath colored with fine white powder had been prepared for the bird, which enjoyed bathing in it until the lamps placed beneath the bath caused the water to become uncomfortably warm. when the heat had removed all the bird's feathers it was taken out, but the fire continued until nothing remained in the bath save a sediment in the form of a blue stone. this was later pounded up and made into a pigment; with this, all of the bird except the head was painted. the guests thereupon ascended to the sixt

MASTERING WITCHCRAFT

th, lamps, and an equilateral triangle of white tape (large enough to stand in) on the floor outside the circle to the west. in this is placed a skull. now this may be an actual skull if you have recourse to one, a replica of one made by you, or a drawing of one, never mind how crude, also composed by you. in the small triangle on the altar should be placed a photograph of the deceased flanked by the lamps of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the wes

nt, with the knowledge that if the information is not immediately forthcoming, it will be revealed later, usually by way of a chain of curious and inexplicable coincidences. when the form fades, it will mean the power raised by the ritual has ebbed away, and the time will be at hand to conclude the operation. return to the east facing west across the altar again, again walking backwards. rekindle the lamps (and the thurible if necessary, place a final offering of necromantic incense upon the coals, and repeat the licence to depart, which runs thus: go, go, departed shade [name] by omgroma epin sayoc satony, degony, eparigon galiganon, zogogen, ferstigon. we licence thee depart into thy proper place and be there peace between us evermore. so mote it be! then, finally, as with all your other

symbols of alchemy. the lily, however, passed directly into christian catholicism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of cool chastity rather than love or passion. having seen to your initial preparations, illumine the lamps and kindle the appropriate incense, chanting as you do such words of consecration as "in thy name, habondia, and that of thy ministers of love, do i proceed in this work of love" summon up the lady's image in your mind's eye, also recalling such memories of past love as will serve to "turn you on" to the right wave length. what sort of memories can do this must be left to the reader's ow

able to your seat and begin to eat your portion of your supper. as you do this, avoid looking directly at the seat opposite you. this is most important. if you break this rule, you can effectively nullify the spell. the temptation is enormous but must be resisted strongly. when you have finished your repast, leave the dishes as they are, and walking backwards, replenish the incense and extinguish the lamps at the portrait, still avoiding staring directly at the chair in the west. then return to your own. close your eyes, call the deceased's name three times, and then mentally repeat the words of the great necromantic charge "allay fortission fortissio allynsen roa" with your eyes still shut, mentally welcome the loved one. traditionally, this is the place where the shade will manifest. you

'envoutement d'amour. this is the one i mentioned earlier in the chapter as being an excellent example of the use of both object link and power object. here it is. select a thursday when the moon is waxing at 8 a m, 3 p.m, or 10 p.m, and after securing your usual privacy, deck your altar table with horns and evergreens as in the previous experiment, the chalice of wine outside the altar triangle, the lamps of art, and your thurible containing a suitable cernunnos incense. within the triangle should be placed freshly exorcised modelling clay or beeswax either of which are easy enough to obtain. also a few hairs from the head of the person you are going to bewitch, or some of his nail clippings. hair is usually easier to obtain. failing both these things, an item of the victim's clothing wil

MORALS AND DOGMA

n was the peculiarly sacred number. there were _seven_ planets and spheres presided over by _seven_ archangels. there were _seven_ colors in the rainbow; and the phoenician deity was called the heptakis or god of _seven_ rays _seven_ days of the week; and _seven_ and _five_ made the number of months, tribes, and apostles. zechariah saw a golden candlestick, with _seven_ lamps and _seven_ pipes to the lamps, and an olive-tree on each side. since he says "the _seven_ eyes of the lord shall rejoice, and shall see the plummet in the hand of zerubbabel" john, in the apocalypse, writes _seven_ epistles to the _seven_ churches. in the _seven_ epistles there are _twelve_ promises. what is said of the churches in praise or blame, is completed in the number _three. the refrain"_who has ears to hear"

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

tc. the arizal on parashat tetzaveh (3) 366 these two sub-sefirot of chesed within netzach and hod [of z feir anpin] are manifest as two olives, as it is written, gthere were two olive [trees] above it. h3 this verse is part of zechariah fs prophetic vision of the return of the babylonian exile, in which he is shown a golden menorah. the two olive trees seem to be the source of the oil burning in the lamps of the menorah. when these two [sub-sefirot] descend to yesod [of z feir anpin, they are crushed there by the force of their impact and are thus ground [to produce oil. as is mentioned in the zohar,4 the grinding [of the oil] occurs at the level of the tzadik [i.e, yesod. by the force of their impact there, they become pulverized and made into fine particles, and are then ground up, prod

to back with z feir anpin. this corresponds to the midrashic account of the creation of adam and eve, in which they were created as a sort of siamese twin, joined back to back, and had to be gsawed h apart in order to later turn toward each other and mate. similarly, the partzuf of rachel, once emanated, must be further developed in order to mate with z feir anpin. this is the process of kindling the lamps of the menorah, as will be explained now. its seven lamps are [the physical manifestation of] the seven lower sefirot [of the partzuf of rachel, from its chesed to its malchut. these [together] are called its gbody, h and they are depicted like the three branches of the menorah: left, right, and center. the menorah, of course, had seven branches, but what is meant here is the general sub

ed transmission when it reaches the sefirah of malchut, that of full expression. the five states of chesed [that spread through] z feir anpin are alluded to by the five time the word glight h is mentioned in the account of the first day of creation,4 and are called lights of day. the five states of gevurah [that spread through] nukva and shine in it are called the lights of night. these shine via the lamps [of the menorah. thus, the seven lamps.which are the vessels [that hold the burning oil and wicks].manifest the seven lower sefirot of nukva, while the seven lights which burn in them, shining from the fire and flame of the burning wicks inside the lamps, are the lights that shine via the vessels. every sefirah is composed of a glight h and a gvessel. h in most contexts, the light is sim

the level of tiferet] can no longer contain them. this is similar to the process we explained elsewhere regarding how the states of chesed affect z feir anpin. thus, both the vessel of tiferet and the lights of those states of gevurah that remained hidden within it gain immeasurably by the impact of the returning, reflected light. we may now begin to explain the mystical significance of kindling the lamps of the menorah [in the holy temple. the descent of the states of gevurah [within nukva] down to its yesod is called gkindling h the lamps and gmaking them shine. h this is the process referred to in the verse [quoted above] by the words, gthe seven lamps are to shine c. h the idiom of gcausing to ascend h is not used here, as it is earlier in the same verse. in contrast, the ascent and r

n lamps are to shine c. h the idiom of gcausing to ascend h is not used here, as it is earlier in the same verse. in contrast, the ascent and rebound [of these states of gevurah] from yesod of nukva to its keter is a different aspect [of kindling the lamps] and is referred to using the idiom of gcausing to ascend. h it is to this that our sages referred when they said that the meaning of gcausing the lamps to ascend h is that aaron should kindle [the wicks] guntil the flame ascends by itself. h7 i.e, rebounds on its own power. the mystical meaning of the verse is thus: gin order to make the lights ascend, they must first shine/descend through the seven midot of nukva. h aaron, however, did more than he was commanded to. for he was only commanded to make sure that the wicks faced the middle

he middle axis [of nukva, when the [five states of gevurah] were descending [through nukva. as it is written, gthe seven lamps are to shine toward the front of the candelabrum. h8 he, however, waited in order to ensure that even when they re-ascended they would do so only through the middle axis, as we explained. this is the mystical meaning of the following verse: gand aaron did thus; he kindled the lamps toward the front of the candelabrum c. h in this verse, the idiom of gshining h is not used, as it is in g-d fs commandment to him. the reason why aaron did this is as follows: when the two exposed states of gevurah descended down to yesod, they separated from each other, since there was no sheath forcing them together. this is only to be expected, inasmuch as they were netzach and hod

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

many lesser officers are there? hiereus there are three besides the sentinel; the kerux, the stolistes, and the dadouchos. the sentinel is without the portal of the hall and has a sword in his hand to keep out intruders. it is his duty to prepare the candidate. hiero frater dadouchos, your station and duties? dad my station is in the south to symbolise heat and dryness, and my duty is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte ritual 119 <15> hiero st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the

f of the kerux. east of the double cubical altar, of created things, are the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book ofthe dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that bum, though with a veiled light, upon their summits show that the pathway to hidden knowledgelunlike the pathway of <35> nature- which is a continual undulation, the winding hither and neophyte ritual 129 thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that

f active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars further represent the two kerubim of the ark- the right, metatron, male- and the left, sandalphon, female. theoricus ritual 163 above them ever burn the lamps of their spiritual essence, of which they are partakers in the eternal uncreated one. hierophant stands in the sign of theoricus. glory be unto thee, lord of the land of life, for thy splendour filleth the universe. afrer a sho pause, hierophant comes to the west of the altar, and says: the= 6 9 grade of theoricus is referred to yesod, as the zelator grade is to malkuth. the path between

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

the enfeebled empire of the sultans, sustained at present by all europe combined. the mane thecel phares which belshazzar, in his intoxication, saw written on the wall of his palace by the glare of torches, was an onomantic intuition similar to that of the rabbins. initiated, no doubt, by his hebrew diviners in the reading of the stars, belshazzar went to work mechanically and instinctively upon the lamps of his nocturnal east, as he would upon the stars of heaven. the three words which he had formed in his imagination soon became indelible to his eyes and paled all the lights of his banquet. it was easy to predict an end like that of sardanapalus to a king who abandoned himself to orgies in a besieged town. in conclusion, we have said and we repeat that magnetic intuitions alone give the

RUBY TABLET OF SET

it we can call forth a mighty magic if we but know the word. that word is. keep this word hidden in your black hearts. speak only in your hidden places when you would call upon the power of the bull of ombos [rituale conclusionis [master strikes the hammer three times and says] i herewith end the spiritual work of this perfected and legitimate saturnian lodge. brothers webb and watson, extinguish the lamps [all candles are extinguished, except the three black candles of saturn] we pledge ourselves to the nameless one that stands behind all things. what was, what is, what will be [the master thrice traces the gibor rune with the middle and index fingers of his left hand [first warden strikes the gong three times [master] we are now closing our eyes! all becomes empty within us- in us is sil

SATANIC RITUALS

hly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal death" what men are they who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still their doom is stronger, much patience but their time endureth longer, much valor but life mocks it with some spell. they are most rational and yet insane: an outwa

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ver hot oil. on the first day of such typical offering festivals, the priests form a procession through the town and call on the three pure ones to attend their ritual. a yellow banner is placed outside the temple to attract the attention of the gods. priests sing and dance at such offerings, providing gifts such as tea, candles, or fruit to summon the gods. ceremonies may include the division of the lamps, in which candles are lit in a darkened temple to signify the coming of light to the world. such rituals may last for as long as three days, accompanied by fireworks, chanting, and music. priests may also perform occasional rituals of exorcism, driving out evil spirits. such exorcisms can be done in homes or even outdoor spaces where it is thought evil spirits dwell. priests use a variet

e saints, he related the words of ra bi ah, who left no written documents herself. attar says that ra bi ah was on fire with 319 love and longing and that she was considered an unquestioned authority to her contemporaries. most sources note that ra bi ah was born into a poor household. indeed, the family was so poor that on the night of ra bi ah s birth, her father was sent out to beg for oil for the lamps. he had made a promise, however, to ask for assistance from no one but allah and came back without any oil. that night, the prophet muhammad (c. 570 632; see entry) came to ra bi ah s father in his sleep and told him not to worry, for his newborn daughter was destined to be a great muslim saint. the prophet also told him that the local emir (high official) had failed to pray as a good mu

SIFRA DETZNIYUTHA

beginning to that beginning. 3) there is a path going forth beneath the two holes of the hollow pillar,57 to pass over guilt, as it is written: and it is his beauty 58 to pass over guilt. 59 4) beneath the lips the hairs go back to the other beginning 5) another path goes forth beneath that one. 6) it covers the offering of spices,60 to the upper beginning. 7) two apples61 are beheld, to illumine the lamps. 8) the fate62 of all hangs as far as the heart. on it depend the upper and the lower ones. 9) those that hang down, not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is fo

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

some accident throws into confusion the march of success. a hiss arose; it was partial, it is true, but the significant silence of all applause seemed to forebode the coming moment when the displeasure would grow contagious. it was the breath that stirred the impending avalanche. at that critical moment viola, the siren queen, emerged for the first time from her ocean cave. as she came forward to the lamps, the novelty of her situation, the chilling apathy of the audience, which even the sight of so singular a beauty did not at the first arouse, the whispers of the malignant singers on the stage, the glare of the lights, and more far more than the rest that recent hiss, which had reached her in her concealment, all froze up her faculties and suspended her voice. and, instead of the grand i

e easy enough, shall they spoil her nature? no, i think not. there, at home, she is still good and simple; and there, under the awning by the doorway, there she still sits, divinely musing. how often, crook-trunked tree, she looks to thy green boughs; how often, like thee, in her dreams, and fancies, does she struggle for the light, not the light of the stage-lamps. pooh, child! be contented with the lamps, even with the rush-lights. a farthing candle is more convenient for household purposes than the stars. weeks passed, and the stranger did not reappear; months had passed, and his prophecy of sorrow was not yet fulfilled. one evening pisani was taken ill. his success had brought on the long-neglected composer pressing applications for concerti and sonata, adapted to his more peculiar sci

these last when the straight form grows crooked, and the bright eyes dim. what say you" and he attempted to seize her hand. viola shrunk from him, and silently turned to depart. he rose abruptly and placed himself on her path "actress, you must hear me! do you know what this calling of the stage is in the eyes of prejudice, that is, of the common opinion of mankind? it is to be a princess before the lamps, and a pariah before the day. no man believes in your virtue, no man credits your vows; you are the puppet that they consent to trick out with tinsel for their amusement, not an idol for their worship. are you so enamoured of this career that you scorn even to think of security and honour? perhaps you are different from what you seem. perhaps you laugh at the prejudice that would degrade

pressed at once with the recollection of that restless, lively race from which the population of naples derives its origin; so that in one day you may see at pompeii the habitations of a remote age; and on the mole, at naples, you may imagine you behold the very beings with whom those habitations had been peopled. but now, as the englishmen rode slowly through the deserted streets, lighted but by the lamps of heaven, all the gayety of day was hushed and breathless. here and there, stretched under a portico or a dingy booth, were sleeping groups of houseless lazzaroni, a tribe now merging its indolent individuality amidst an energetic and active population. the englishman rode on in silence; for glyndon neither appeared to heed nor hear the questions and comments of mervale, and mervale him

ut slight difficulty he imagined that he interpreted the meaning of the first sentences, and that they ran thus "to quaff the inner life, is to see the outer life: to live in defiance of time, is to live in the whole. he who discovers the elixir discovers what lies in space; for the spirit that vivifies the frame strengthens the senses. there is attraction in the elementary principle of light. in the lamps of rosicrucius the fire is the pure elementary principle. kindle the lamps while thou openst the vessel that contains the elixir, and the light attracts towards thee those beings whose life is that light. beware of fear. fear is the deadliest enemy to knowledge" here the ciphers changed their character, and became incomprehensible. but had he not read enough? did not the last sentence su

this hour! so, brave youth, brave despite all thy errors, so, with a steady pulse, thy hand unlocks once more the forbidden door. he placed his lamp on the table beside the book, which still lay there opened; he turned over the leaves, but could not decipher their meaning till he came to the following passage "when, then, the pupil is thus initiated and prepared, let him open the casement, light the lamps, and bathe his temples with the elixir. he must beware how he presume yet to quaff the volatile and fiery spirit. to taste till repeated inhalations have accustomed the frame gradually to the ecstatic liquid, is to know not life, but death" he could penetrate no farther into the instructions; the cipher again changed. he now looked steadily and earnestly round the chamber. the moonlight

the sparkling liquid. the same sensation of vigour and youth, and joy and airy lightness, that he had felt in the morning, instantaneously replaced the deadly numbness that just before had invaded the citadel of life. he stood, with his arms folded on his bosom erect and dauntless, to watch what should ensue. the vapour had now assumed almost the thickness and seeming consistency of a snow-cloud; the lamps piercing it like stars. and now he distinctly saw shapes, somewhat resembling in outline those of the human form, gliding slowly and with regular evolutions through the cloud. they appeared bloodless; their bodies were transparent, and contracted or expanded like the folds of a serpent. as they moved in majestic order, he heard a low sound the ghost, as it were, of voice which each caugh

ned! an attendant entered the room, and gave to viola a card, with these words in english "viola, i must see you! clarence glyndon" oh, yes, how gladly viola would see him; how gladly speak to him of her happiness, of zanoni! how gladly show to him her child! poor clarence! she had forgotten him till now, as she had all the fever of her earlier life, its dreams, its vanities, its poor excitement, the lamps of the gaudy theatre, the applause of the noisy crowd. he entered. she started to behold him, so changed were his gloomy brow, his resolute, careworn features, from the graceful form and careless countenance of the artist-lover. his dress, though not mean, was rude, neglected, and disordered. a wild, desperate, half-savage air had supplanted that ingenuous mien, diffident in its grace, e

SOLOMON

e the truth, glorified the god of israel. 116. and the queen of the south saw all this, and marvelled [41] glorifying the god of israel; and she beheld the temple of the lord being builded. and she gave a siklos [1] of gold and one hundred myriads of silver and choice bronze, and she went into the temple. and (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from the demons whom i condemned to labour. and there was peace in t

THE HOLY BIBLE KING JAMES VERSION

25:35 and [there shall be] a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick. 25:36 their knops and their branches shall be of the same: all it [shall be] one beaten work [of] pure gold. 25:37 and thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. 25:38 and the tongs thereof, and the snuffdishes thereof [shall be of] pure gold. 25:39 [of] a talent of pure gold shall he make it, with all these vessels. 25:40 and look that thou make [them] after their pattern, which was shewed thee in the mount. 26:1 moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen

make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where i will meet with thee. 30:7 and aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 30:8 and when aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the lord throughout your generations. 30:9 ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 30:10 and aaron shall make an atonement upon the horns of it once in a year with

nto moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets, 39:34 and the covering of rams skins dyed red, and the covering of badgers skins, and the vail of the covering, 39:35 the ark of the testimony, and the staves thereof, and the mercy seat, 39:36 the table [and] all the vessels thereof, and the shewbread, 39:37 the pure candlestick [with] the lamps thereof [even with] the lamps to be set in order, and all the vessels thereof, and the oil for light, 39:38 and the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle door, 39:39 the brasen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot, 39:40 the hangings of the court, his pillars, and his sockets, and t

. 40:1 and the lord spake unto moses, saying, 40:2 on the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 40:3 and thou shalt put therein the ark of the testimony, and cover the ark with the vail. 40:4 and thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 40:5 and thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. 40:6 and thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. 40:7 and thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. 4

ny; as the lord commanded moses. 40:22 and he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail. 40:23 and he set the bread in order upon it before the lord; as the lord had commanded moses. 40:24 and he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. 40:25 and he lighted the lamps before the lord; as the lord commanded moses. 40:26 and he put the golden altar in the tent of the congregation before the vail: 40:27 and he burnt sweet incense thereon; as the lord commanded moses. 40:28 and he set up the hanging [at] the door of the tabernacle. 40:29 and he put the altar of burnt offering [by] the door of the tabernacle of the tent of the congregation, and offered upo

oths: 23:43 that your generations may know that i made the children of israel to dwell in booths, when i brought them out of the land of egypt: i [am] the lord your god. 23:44 and moses declared unto the children of israel the feasts of the lord. 24:1 and the lord spake unto moses, saying, 24:2 command the children of israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. 24:3 without the vail of the testimony, in the tabernacle of the congregation, shall aaron order it from the evening unto the morning before the lord continually [it shall be] a statute for ever in your generations. 24:4 he shall order the lamps upon the pure candlestick before the lord continually. 24:5 and thou shalt take fine flour, and bake twelve leviticus page

n of the altar, after that it was anointed. 7:89 and when moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims: and he spake unto him. 8:1 and the lord spake unto moses, saying, 8:2 speak unto aaron, and say unto him, when thou lightest the lamps, the seven lamps shall give light over against the candlestick. 8:3 and aaron did so; he lighted the lamps thereof over against the candlestick, as the lord commanded moses. 8:4 and this work of the candlestick [was of] beaten gold, unto the shaft thereof, unto the flowers thereof [was] beaten work: according unto the pattern which the lord had shewed moses, so he made the candlestick. 8

y side of all the camp, and say [the sword] of the lord, and of gideon. 7:19 so gideon, and the hundred men that [were] with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that [were] in their hands. 7:20 and the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow [withal] and they cried, the sword of the lord, and of gideon. 7:21 and they stood every man in his place round about the camp: and all the host ran, and cried, and fled. 7:22 and the three hundred blew the trumpets, and the lord set every man s sword against his fellow, even throughout all the host: and the host fled to

on left all the vessels [unweighed] because they were exceeding many: neither was the weight of the brass found out. 7:48 and solomon made all the vessels that [pertained] unto the house of the lord: the altar of gold, and the table of gold, whereupon the shewbread [was] 7:49 and the candlesticks of pure gold, five on the right [side] and five on the left, before the oracle, with the flowers, and the lamps, and the tongs [of] gold, 7:50 and the bowls, and the snuffers, and the basons, and the spoons, and the censers [of] pure gold; and the hinges [of] gold [both] for the doors of the inner house, the most holy [place, and] for the doors of the house [to wit] of the temple. 7:51 so was ended all the work that king solomon made for the house of the lord. and solomon brought in the things whi

e of the lord, and for all the vessels of service in the house of the lord. 28:14 [he gave] of gold by weight for [things] of gold, for all instruments of all manner of service [silver also] for all instruments of silver by weight, for all instruments of every kind of service: 28:15 even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight [both] for the candlestick, and [also] for the lamps thereof, according to the use of every candlestick. 28:16 and by weight [he gave] gold for the tables of shewbread, for every table; and [likewise] silver for the tables of silver: 28:17 also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons [he ga

18 thus solomon made all these vessels in great abundance: for the weight of the brass could not be found out. 4:19 and solomon made all the vessels that [were for] the house of god, the golden altar also, and the tables whereon the shewbread [was set] 4:20 moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold; 4:21 and the flowers, and the lamps, and the tongs [made he of] gold [and] that perfect gold; 4:22 and the snuffers, and the basons, and the spoons, and the censers [of] pure gold: and the entry of the house, the inner doors thereof for the most holy [place] and the doors of the house of the temple [were of] gold. 5:1 thus all the work that solomon made for the house of the lord was finished: and solomon brought in [all] t

are] no gods. 13:10 but as for us, the lord [is] our god, and we have not forsaken him; and the priests, which minister unto the lord [are] the sons of aaron, and the levites [wait] upon [their] business: 13:11 and they burn unto the lord every morning and every evening burnt sacrifices and sweet incense: the shewbread also [set they in order] upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the lord our god; but ye have forsaken him. 13:12 and, behold, god himself is with us for [our] captain, and his priests with sounding trumpets to cry alarm against you. o children of israel, fight ye not against the lord god of your fathers; for ye shall not prosper. 13:13 but jeroboam caused an ambushment to come about behind th

selves, and sanctify the house of the lord god of your fathers, and carry forth the filthiness out of the holy [place] 29:6 for our fathers have trespassed, and done [that which was] evil in the eyes of the lord our god, and have forsaken him, and have turned away their faces from the habitation of the lord, and turned [their] backs. 29:7 also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy [place] unto the god of israel. 29:8 wherefore the wrath of the lord was upon judah and jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes. 29:9 for, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

is termed samian ware, found so abundantly in all roman sites in our island. they represent erotic scenes in every sense of the word, promiscuous intercourse between the sexes, even vices contrary to nature, with figures of priapus, and phallic emblems. we give as an example one of the less exceptional scenes of this description, copied from a samian bowl found in cannon street, london, in 1838.3 the lamps, chiefly of earthenware, form another class of objects on which such scenes are frequently portrayed, and to which broadly phallic forms are sometimes given. one of these phallic lamps is here represented, on the same plate with the bowl of samian ware just described.4 it is hardly necessary to explain the subject represented by this lamp, which was found in london a few years ago. all t

religionis p ne fugiatur accessus. burchard, decret, lib. x, c. 20, de conviviis qu fiunt ritu paganorum, ex concil. africano, cap. 27. see labb s, concil, tom. ii, col. 1085. 1 epiphanii episc. constant. panarium versus h res, vol. i, p. 459, ed. petav. generative powers 173 controversialists to several sects, such as the followers of florian, and of carpocratian, who were accused of putting out the lamps in their churches at the end of the evening service, and indulging in sexual intercourse indiscriminately;1 the nicolait, who held their wives in common; the ebionei; and especially the gnostics, or followers of basilides, and the manich ans. the nicolaites held that the only way to salvation lay through frequent intercourse between the sexes.2 epiphanius speaks of a sect who sacrificed

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