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THE LIGHT

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BOOK OF BARUCH

a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of the heathen become, and such as ruled the beasts upon the earth; 17 they that had their pastime with the fowls of the air, and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so ca

out all the way of knowledge, and hath given it unto jacob his servant, and to israel his beloved. 37 afterward did he shew himself upon earth, and conversed with men. chapter 4 this is the book of the commandments of god, and the law that endureth for ever: all they that keep it shall come to life; but such as leave it shall die. 2 turn thee, o jacob, and take hold of it: walk in the presence of the light thereof, that thou mayest be illuminated. 3 give not thine honour to another, nor the things that are profitable unto thee to a strange nation. 4 o israel, happy are we: for things that are pleasing to god are made known unto us. 5 be of good cheer, my people, the memorial of israel. 6 ye were sold to the nations, not for your destruction: but because ye moved god to wrath, ye were deliv

m unto thee exalted with glory, as children of the kingdom. 7 for god hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the scept

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execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes

n twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (

the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (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 th

hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it, i

ierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred o

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ierophant. 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 symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i

nd stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to th

rt thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the ord

ecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me how

iverse and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of

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se i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground ma

s watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by

hem the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyt

eophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand keru

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

conceivable. zio. 195 root div, tiv (splendcre^ if the earthborn tuisco, the ancestral god of our nation, stands (as zeuss p. 72 has acutely suggested) for tivisco, tiusco, it shews on its very face the meaning of a divine heavenly being, leaving it an open question whether we will choose to understand it of wuotan or any other god, barring always tius himself, from whom it is derived (see suppl. the light of day is a notion that borders on that of heaven, and it was likewise honoured with personification as a god: lucetiuni jovem appellabant, quod eum lucis esse causam credebant; festus sub v. to begin with, dies (conf. interdiu, dio) is itself connected with deus and divus; jupiter was called diespiter, ic.,diei pater, for the old gen. was dies. then the word in the sing, fluctuates betw

4 7 INITIATION CEREMONY

her of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory

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

gainst the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is not so rigid about such things as circle casting and the use of specific tools, though it may be based in forms and use words that date back hundreds of years. our kitchen witch ancestors swept clean their magical areas and danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actua

now. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and

ke a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate

ow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high pri

ust beyond the lines of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense. uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you

ABRAMELIN1

terwards in the house of abramelin, they being absolutely things very far removed from the will of god, and contrary to the charity which we owe unto our neighbour. every learned and prudent man may fall if he be not defended and guided by the angel of the lord, who aided me, and prevented me from falling into such a state of wretchedness, and who led me undeserving from the mire of darkness unto the light of the truth. i have known and felt the effects of the goodness of the wise abraha melin,27 who of his own free will, and before i had asked him so to do, accepted me for his disciple. and before that i had declared my wish unto him he would accomplish and fulfil my desire; and all that i wished to obtain from him he knew before i could open my mouth. also he recounted to me all that i h

ABRAMELIN2

dvisable to give as far as possible some idea of the significations of these names of spirits, which are for the most part derived from the hebrew or chaldee, and also from greek and latin and coptic, etc. the chief spirits. lucifer: from latin, lux, light, and fero, to bear- a light bearer. there is a name lucifuge also employed occasionally, from lux, light, and fugio, to fly from- he who shuns the light. leviatan: from hebrew, lvithn (usually written leviathan instead of leviatan- the crooked or piercing serpent or dragon. satan: from hebrew, shtn= an adversary. belial: from hebrew, bliol= a wicked one. the eight sub-princes. astarot: from hebrew, oshthrvth= flocks, crowds or assemblies. usually written ashtaroth. also a name of the goddess astarte; esther is derived from the same root

ABRAMELIN3

s the biblical name of teman. nedac means accumulated darkness. no. b a is a gnomon of b d squares from a square of e j squares. beromin signifies coverings or shrouds of concealment. no. b b is a border of b g squares from a square of c f squares. talac signifies thy mists. no. b c consists of b g squares taken from a square of e j squares. alampis is the greek adjective alampes, meaning without the light of the sun. isil is hebrew and means he will dissolve. it will be remarked that all these names distinctly express some idea relating to invisibility. of abramelin the mage 162 the fifteenth chapter. or the spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine( b) for them to bring us bread( c) meat( d) wine of all kinds( e) fish( f

ADEPTUS MINOR INITIATION

isis, apophis, osiris- i.a.o (bringing wands up to touch each other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened t

st a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the light of the cross, will disclose myself. for the letters forming l.v.x. are made from the dismembered and conjoined angles of the cross; and 120 is the product of the numbers from 1 to 5, multiplied in regular progression, which number five is symbolized in the cross with four extremities and one center point" second "on the following morning, frater n.n, and his companions forced open the do

r founder be opened for my victory is in the cross of the rose. for it is written 'if ye be crucified with christ, ye shall also reign with him (aspirant replaces crucifix and repeats words as directed. third adept gives him back wand and crux ansata of chief adept. second and third adepts move away altar revealing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our m

ugh he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenanc

adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into the light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

do not look to me for obelisks and odalisques, rahat loucoum, bul-buls, or any other tinsel imagery of the yoga-mongers. i am neat but not gaudy. there is nothing mysterious or oriental about anything, as everybody knows who has spent a little time intelligently in the continents of asia and africa. i propose to invoke the most remote and elusive of all gods to throw clear light upon the subject- the light of common sense (2) all phenomena of which we are aware take place in our own minds, and therefore the only thing we have to look at is the mind; which is a more constant quantity over all the species of humanity than is generally supposed. what appear to be radical differences, irreconcilable by argument, are usually found to be due to the obstinacy of habit produced by generations of s

completely forgotten everything i said. but there is a sort of faint glimmering to the effect that the general subject of the series was the mental exercises of the yogi; and the really remarkable feature was that i found it impossible to discuss them at all thoroughly without touching upon, first of all, ontology; secondly, ordinary science; and thirdly, the high magick of the true initiates of the light. 2. we found that both ontology and science, approaching the question of reality from entirely different standpoints, and pursuing their researches by entirely different methods, had yet arrived at an identical 'impasse' and the general conclusion was that there could be no reality in any intellectual concept of any kind, that the only reality must lie in direct experience of such a kind

ecstasies and trances. all expressions of the real thing must partake of the character of that thing, and therefore only that language is permissible which is itself released from the canon of ordinary speech, exactly as the trance is unfettered by the laws of ordinary consciousness. in other words, the only proper translation is in poetry, art and music. 16. if you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

e middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this place the cohorts of quotation; for indeed they are beautiful with banners, flashing their myriad rays from cothurn and habergeon, gay and gallant in the light of that sun which knows no fall from zenith of high noon! yet i must needs already have written so much to make clear one pitiful conceit: can it be that in the opalescence of absinthe is some occult link with this mystery of the rainbow? for undoubtedly one does indefinably and subtly insinuate the drinker in the secret chamber of beauty, does kindle his thoughts to rapture, adjust his

ALEISTER CROWLEY ACROSS THE GULF

ddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by a

nd spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my whole force to tear it across; and (for she also put out her force) it rent with a roar as of earthquake. blinded i was with the glory of her face; i should have fallen; but she caught me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust itself into me as a shaft of sunlight smites into the palm-groves; my robes fell shrivelled, and flesh to flesh we clung. then in some strange way she gripped me body and soul, twining herself about me and within me even as death that devoureth mortal man. still, still my being increased; my consciousness expan

stical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud; whereat the people worshipped, being abased with exceeding fear. moreover, they hearkened unto their wise men and brought gifts of gold, so that the temple floor was heaped high; and gifts of oxen, so that the courts of the temple could not contain them: and gifts of slaves, as it were a mighty army

he course of things. and for him it is necessary to understand fully that change of office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horu

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by the tears of thy people and the wailing of thy women. kakammu! the metal amulet that i retrieved from the ashes of the fire, and which caught the light of the moon, is a potent seal against whatever may come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of

ay come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in

e moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpen

irst step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particula

f the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, who maketh his ship cross the river, remember! spirits, ladies of sin, who maketh his ship cross the

ALEISTER CROWLEY BOOK OF LIES

alsification of the thought of frater perdurabo which thought is itself untrue' one of these chapters bothered me. i could not write it. i invoked dionysus with particular fervour, but still without success. i went off in desperation to `change my luck, by doing something entirely contrary to my inclinations. in the midst of my disgust, the spirit came over me, and i scribbled the chapter down by the light of a farthing dip. when i read it over, i was as discontented as before, but i stuck it into the book in a sort of anger at myself as a deliberate act of spite towards my readers [6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me (at that time i did book of lies get any book for free on: www.abika.com 6 not realise that there was anything in the o.t.o. beyond a

chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the se

t, nor speaks, rejoices therein. book of lies get any book for free on: www.abika.com 29 [30] commentary( iota) there is no apparent connection between the number of this chapter and its subject. it does, however, refer to the key of the tarot called the hermit, which represents him as cloaked. jod is the concealed phallus as opposed to tau, the extended phallus. this chapter should be studied in the light of what is said in "aha" and in the temple of solomon the king about the reason. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com

ple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is the ambassador of pan. how infinite is the distance form this to that! yet all is here and now. nor is there any there or then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, of that which is not? yet that which is not neither is nor is not that which is! ident

howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in

ALEISTER CROWLEY BOOK OF THE LAW

stence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! foll

tence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i am stronger. ii,12: because of me in thee which thou knewest not. ii,13: for why? because thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! ii,15: for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the

art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are

ppear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and

ALEISTER CROWLEY CONCERNING DEATH

hou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-devourer be upon th bduty get any book for free on: www.abika.com 1 duty by aleister crowley get any book for free on: www.abika.com duty get

ALEISTER CROWLEY LIBER 777

x. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius phil

ALEISTER CROWLEY LIBER CHANOKH

ary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of tudw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w wwww] liber lxxxiv 21 the first key*3 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:4 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das va

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

a-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iota-alpha-sigma chi-iotaomicron- nu-omicron-chi-tau-upsilon-pi-omicron-iota pi-epsilon-tau-rho-alpha-iota-alpha-sigma alpha-pi-omicron delta-epsilon-iotarho- alpha-delta-omicron-sigma phi-alpha-nu-eta-theta, omega theta-epsilon-omega-nu chi-omicron-rho-omicron-pi-omicron-iota alpha-nualpha- xi soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful go

e pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we rememb

as individually absolute, that they will grasp the fact that it is their right to assert themselves, and to accomplish the task for which their nature fits them. yea, more, that this is their duty, and that not only to themselves but to others, a duty founded upon universal necessity, and not to be shirked on account of any casual circumstances of the moment which may seem to put such conduct in the light of inconvenience or even of cruelty. i hope that the principles outlined above will help them to understand this book, and prevent them from being deterred from its study by the more or less technical language in which it is written. the essence of magick is simple enough in all conscience. it is not otherwise with the art of government. the aim is simply prosperity; but the theory is ta

acchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the god, until, in one sense or another of the word, he appears to us and floods our consciousness with the light of his divinity. the "third method is the dramatic" perhaps the most attractive of all; certainly it is so to the artist's temperament, for it appeals to his imagination through his aesthetic sense. its disadvantage lies principally in the difficulty of its performance by a single person. but it has the sanction of the highest antiquity, and is probably the most useful for the foundation

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. where animism holds sway, the "medicine-man" personifies this universal evil, and seeks to propitiate it by human sacrifice. the early forms of judaism, and that type of christianity which we associate with the salvation army, billy sunday and the fundamentalists of the back-blocks of america, are sufficiently simple cases of religion whose essence is the propitiation of a malignant demon. when the light of intelligence begins to dawn dimly through many fogs upon these savages, we reach a second stage. bold spirits master courage to assert that the evil which is so obvious, is, in some mysterious way, an illusion. they thus throw back the whole complexity of sorrow to a single cause; that is, the arising of the illusion aforesaid. the problem then assumes a final form: how is that illusi

and so unrivalled by any other document at my disposal, that i thought it best to let you have it in its own original form, with only those few alterations which lapse of time has made necessary. love is the law, love under will. fraternally, 666 p.s. our own school unites the ruby red of blood with the gold of the sun. it combines the best characteristics of the yellow and the white schools. in the light of m. aumont's exposition, it is easy to understand. to us, every phenomenon is an act of love, every experience is necessary, 60 is a sacrament, is a means of growth. hence..existence is pure joy (al ii, 9 "a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight (al ii, 42-43. magic without tears get any book for free

hout the postulate in (1, that i am utterly convinced of the fundamental truth of the basic principles of the science. i said "i will conclude; and i meant it. for now that (or so i hope) you respect sufficiently my conviction that astrology is a genuine science and not a messy mass of old wives' tales, you will obviously demand instruction as to how to learn it, that you may verify my opinion in the light of your own experiments. this will look much better if i put it in a separate letter 'till then- love is the law, love under will. fraternally, chapter xxii how to learn the practice of astrology cara soror, do what thou wilt shall be the whole of the law. magic without tears get any book for free on: www.abika.com 149 "up guards, and at 'em" first, you must know your correspondences by

e 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" as possible; it is not a drawback that this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! have you an almond or magic without tears get any book for free on: www

" to my mind the implication is that there is some quality inherent which is cognate to that too totally irrational quasimagnetic force which has been responsible not only for innumerable personal tragedies- and comedies- but for the fall of dynasties and even the wreck of empires "christ" is reported as having said "if i be lifted up from the earth, i will draw all men unto me" interpret this in the light of the cross as a phallic emblem, and- how lurid a flash! magic without tears get any book for free on: www.abika.com 173 compare al ii, 26 "i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one" this versicle is de

ALEISTER CROWLEY MEDITATION

nnot be prepared 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

, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it takes hurt. and here again we find difficulty with our thoughts. the grossness and stupidity of "simple impressions" cloud the waters "emotions" trouble it "perceptions" are still far from the perfect purity of truth; they cause reflections; 86 while the "tendencies" alter the refractive index, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; th

cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in t

ental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the more difficult they are to detect> is but a reflection, how tremendously important it becomes that it should be still! if the cup is shaken the light will be broken up. therefore the cup is placed upon the altar, which is foursquare, will multiplied by will, the confirmation of the will in the magical oath, its fixation in law. it is easy to see when water is muddy, and easy to get rid of the mud; but there are many impurities which defy everything but distillation and even some which must be fractionated unto 70 times 7. there is, ho

tion of any facts. let him not put himself in the place of the people of whom the facts are related, or if he does so, let it be done only for the purpose of comprehension. sympathy< indignation, praise and blame, are out of place in the observer. no one has properly considered the question as to the amount and quality of the light afforded by candles made by waxed christians. who has any idea which joint of the ordinary missionary is preferred by epicures? it is only a matter of conjecture that catholics are better eating than presbyterians. yet these points and their kind are the only ones which have any importance at the time when the events occur. nero did not consider what unborn posterity might think of him;

ALEISTER CROWLEY TAO TEH KING

ana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teachings are as yet wholly unknown to scholars. i made the scope of 1 my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant. i made a critical examination of all these teachers in the light of my practical experiences. the physiological and psychological uniformity of mankind guaranteed that the diversity of expression concealed a unity of significance. this discovery, furthermore, was confirmed by reference to jewish, greek and celtic traditions. one quintessential truth was common to all cults, from the hebrides to the yellow sea, and even the main branches proved essenti

e certitude the exact significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular fidelity, yet in almost every verse the interpretation was altogether misleading. there was no need to refer to the text from the point of view of scholarship. i had merely to paraphrase his translation in the light of actual knowledge of the true significance of the terms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning bl

maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the

le weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot be definitely defined, but probably relates to the 'childe' of liber al, possibly as hoor-pa-kraat) eternal, simple, and perfect. knowing the light, remain in the dark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this excellence, eternal, simple and perfect

ill of the teh. 1. the whole world is drawn to him that hath the likeness of the tao((i.e, the teh) men flock unto him, and suffer no ill, but gain repose, find peace, enjoy all ease. 2. sweet sounds and cates lure the traveler from his way. but the word of the tao; though it appear harsh and insipid, unworthy to hearken or to behold; hath his use all inexhaustible. 40 chapter xxxvi the hiding of the light. 1. in order to draw breath, first empty the lungs; to weaken another, first strengthen him; to overthrow another, first exalt him; to despoil another, first load him with gifts; this is called the occult regimen. 2. the soft conquereth the hard; the weak pulleth down the strong. 3. the fish that leaveth ocean is lost; the method of government must be concealed from the people((the singl

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

l before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire

ALEISTER CROWLEY THE HEART OF THE MASTER

new i also this: all these poor dead men that lay about me had been slain by their own fear, their fault of faith in deeming that the sun- or any star- could die. and now i, who had only felt the fear of that figure, feel the fascination. i understand that he- whoever, whatever he may be- is he for whom we all so long had waited. as i fix my eyes upon it, i become aware that its blackness against the light of the star is only relative; and as i gain confidence in my sight, that darkness goes. the figure is a prism of pure crystal- it is the distortion and interference with the light it transmits which caused those phantoms of terror to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i f

t is the distortion and interference with the light it transmits which caused those phantoms of terror to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right

sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12 vii. the issue of the vulture, two-in-one, conveyed; this is the chariot of power. trinc: the last oracle! viii. balance against each thought its exact opposite! for the marriage of these is the annihilation of illusion. ix. wander alone; bearing the light and thy staff! and be the light so bright that no man seeth thee! be not moved by aught without or within: keep silence in all ways! x. follow thy fortune, careless where it lead thee! the axle moveth not: attain thou that! xi. mitigate energy with love; but let love devour all things. worship the name, foursquare, mystic, wonderful, and the name of his house 418 (this name to be communi

w is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the ver

ALEISTER CROWLEY THE LOST CONTINENT

noun ideas, and a great quantity of abstract nouns such as 'liberty 'progress, without which no refined inhabitant could consider a sentence complete. he would introduce them into a discussion on the most material subjects "the immoral snub-nose "the unprogressive teeth "lascivious music "reactionary eyebrows--such were phrases familiar to all "to eat again, to sleep again, to work again, to find the light--that is liberty, that is progress" was a proverb common in every mouth. the religion of the people was protestant christianity in all essentials, but with an even closer dependence upon god. they asserted its formulae, without attaching any meaning to the words, in a manner both reverent and passionate. sexual life was entirely forbidden to the workers, a single breach implying relegati

roper place. there was also a 'listener, three men who took turns to sit upon the highest peak, above the 'light- screens, and whose duty it was to give the alarm if any noise disturbed atlas. on their report that high priest charged with active governorship would take steps to ascertain and destroy the cause. the 'light-screens' spoken of were a contrivance of laminae of a certain spar such that the light and heat of the sun were completely cut off, not by opacity, but by what we call 'interference. in this way other subtle rays of the sun entered the 'house, these rays being supposed to be necessary to life. these matters were the subjects of the deepest controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens shoul

y the gesture that is not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and give us of the draught miraculous; us do they

rd of that most strange event "now it came to pass that all men turned black and died, and that the living atla abode alone, bearing mercury, whereof the sun knoweth. thus came again the true men of atlas, and their women, bearing gods and goddesses. and the void suffered nothing, and the earth was at peace. now then indeed arose art, and men builded, being blind. and there was light, and some of the light wrought mischief. wherefore the wise men destroyed them with their magic, and there is no record because it is written in that which is" a sort of 'si monumentum quaeris, circumspice' seems here implied. in any case there were clearly two gaps unbridge able between the early struggles of the settlers, the period of great buildings, and the modern period, which proved stable of 'houses. t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

standard. in a rough and ready way, that is more or less the case. but if it should occur that the length of things in general were halved or doubled, we could not possibly be aware of the other so-called laws of nature. we have no means so-ever of determining even so simple a matter as to whether one of two events happens before or after the other. let us take an instance. it is well known that the light of the sun requires some eight minutes to reach the earth. simultaneous< weh note: sic. this is page 51 in eddington, op. cit. 1920 edition, 1959 reprint "the denial of absolute simultaneity is a natural complement to the denial of absolute motion" phenomena in the two bodie

born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with

s is the secret light or l.v.x; the khu is the magical entity of a man. i find later (sun in virgo, an vii) that khabs means star. in which chase cf. v.5. the doctrine here taught is that that light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddl

great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explain

n is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) al i,9 "worship then the khabs, and behold my light shed over you" the old comment 9. that khabs is declared to be the light of nu. it being worshipped in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this commen

ALEISTER CROWLEY THE OTO GNOSTIC MASS

dartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, with william of schyren, frederick of hohenstaufen, roger bacon, jacobus burgundus molensis the martyr, christian rosencreutz, ulrich

ALEISTER CROWLEY THE QABALAH

found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word

the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says: the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say: l. v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are in

es isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool= sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice= thy kingdom s fortune is in the balance. crp the blasted tower, the s

ALEISTER CROWLEY THE SWORD OF SONG

er of them. but see calverly. 78. his hat.18 it may be objected that western, but never eastern, magicians turn their headgear into a cornucopia or pandor s box. but i must submit that the hat question is still sub judice. here s a health to lord ronald gower! 86. swinburne.19 but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light. hertha. 104. my big beauty.20 pink on spot; player green, in hand. but i have starred since i went down in that pocket. 120. my balti coolies.21 see my the higher the fewer* 125. eton.22 a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident

ould be necessary even then before serious mischief could result. in short, i think we may dismiss from our minds any alarm in respect of this contingency. on mature consideration, therefore, i confidently and deliberately take my refuge in the triple gem. namo tasso bhagavato arahato sammasambuddhasa! 3 let there be hereafter no discussion of the classical problems of philosophy and religion! in the light of this exposition the 1 wala, one whose business is connected with anything. e.g. jangli-wala, one who lives in, or has business with, a jungle, i.e. a wild man, or a forest conservator. 2 the hindus see this as well as any one, and call atman sat-chit-ananda, these being above the pairs of opposites, rather on the hegelian lines of the reconciliation (rather than the identity) of oppos

pe of critic will employ, and return to our proper business, the summary of our own position with regard to buddhism. buddhism is a logical development of the observed facts; whoso is with me so far is sammaditthi, and has taken the first step on the noble eightfold path. let him aspire to knowledge, and the second step is under his feet. the rest lies with research. aum! i take my refuge holy in the light and peace of buddh. aum! i take my refuge, slowly working out his law of good. aum! i take my refuge lowly in his pitying brotherhood. 102 listen to the jataka! said the buddha. and all they gave ear. long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her

of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, th

gia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose a

ALEISTER CROWLEY EQ I 1

y of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and

ch the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are ab

s the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as thei

llarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the

ort; i said to myself that i couldn't face another task like 75 the last. but, all the while, i had a sort of uncomfortable prescience that the hardest part of my life's work lay before me "one day, a casual statement stirred me profoundly. the primary colours, you know, are red, yellow and blue. the colours shown in the rainbow vary from red to blue and violet; and the vibrations, or lengths, of the light-waves that give us violet grow shorter and shorter and, at length, give us red.2 these vibrations can be measured. one day, quite by chance, i came across the statement that there were innumerable light-waves longer than those which give violet. at once the question sprang: were these longer waves represented by colours which we don't see, colours for which we have no name, colours of wh

ALEISTER CROWLEY EQ I 5

orm this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of

e of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, hb:nun-final hb:yod hb:aleph, which does not and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the 83 commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod a weh note: corrected, original text had hb:peh-final hb:vau hb:mem "i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive i

lso the swastika. the sign of the mourning of isis. 2nd. with erect head, rises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the chr

isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death, and resurrection of christ; and further the sings of mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.u.x, lux, which letters are (again) concealed in and revealed by the cross..l v\ the light of the cross. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. mna. the hanged man, death, the fool "sacrificed to death by thy folly" 93 thkl. the universe, the wheel of fortune, justice "thy kingdom's fortune is in the balance" prsh. the blasted tower

to khem, more magnificent in ruin than all other lands are in plenitude of their glory. 120 a nocturne in the little cleft of the rocks whence life first sprang to birth, by the secret shadowy molten sea, where aphrodite sprang to greet the sun, low voices murmur: shadowy under-world in the void of time; light song of erebus on the lips of a courtesan of rome- ah! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that

ALEISTER CROWLEY EQ I 5

r. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for

ed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle wi

" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saeculorum. amen (on composing myself to sleep, i was shewn an extremely brilliant hb:dalet in the character of the passing of the river, in an egg of w

h among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the bee must rob thee of thy honey, and thou must fall into the dusk of things. amen and amen. verily the light is hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent m

been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moo

ALEISTER CROWLEY EQUINOX EQ I 1 2

abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a

.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the second as that of the mourning of isis the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5 6 operation (or possibly with one or two more 41 to recapitulate l.v.x. lux, the light of the cross) thence one might proceed to some symbolic passage through the 6 5 grade though of course that grade is really symbolic of this soul-journey, not "vice vers and through 7 4 so perhaps if one could only dare to hope it! to the 8 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formulae in the cours

te my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai!"the eighth day" 12.3. thus the eighth day, the second week, begins. i am in asana. for some reason or other, pranayama is quite easy. concentrating on adonai, i was in kambhakham for a w

a is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i don't. i think i will read through the whole record to date and see if i can find an ariadne-clue. 1.15. back, and settl

rformed 45 breath-cycles; for 20 minutes he had to struggle against the root of the powers of sleep, and the obstruction of his left nostril. during his kambhakham he willed adonai with all his might. let him sleep, invoking adonai! 5.40. well hath he slept, and well awakened. the last entry should extend to 3.30 or thereabouts; probably later; for, invoking adonai, he again got the beginnings of the light, and the "telephone-cross" voices very strongly. but this time he was fortunately able to concentrate on adonai with some fervour, and these things ceased to trouble. but the perfume and the vision came not, nor any full manifestation of the l.v.x. the secret light, the light that shineth in darkness. john st. john is again very sleepy. he will try and concentrate on adonai without doing

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ic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler between the light and the darkness, and the mediator between the stations of the hierophant and the hiereus. his symbols and insignia are: the robe of pure whiteness; the mitre-headed sceptre; the lamen. 249 "before the face of the gods in the place of the threshold" is the name of the hegemon; and she is the goddess thmais11 thmaist of dual form as 11 more fiery. s.r.m.d. says thmais contains the letters

s his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free

harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and make connection between the divine light above and the temple, and therefore the hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre the light from beyond the veils. each member in passing the throne of the east gives the sign of the enterer, projecting forwards the light which cometh from the sceptre of the hierophant "but horus passes only once, for he is the son of osiris, and inheriteth the light, as it were by birthright from him; wherefore he goeth at once unto the station of the hiereus to fix the light there. the hegemo

motions, primum moble. thrice as affirming the completion of the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and t

light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant i

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uilly, and the showman was a squat little fellow, ridiculously like the gingerbread figures which his neighbour was selling, and from which the fair derives its name. i admit i did not expect to see a mermaid, but i was tired of peep-shows and waxworks and fasting men, and there was something so incongruous in the idea of a mermaid, even an imaginary one, being exhibited in this rickety booth, by the light of a naphtha lamp, that, for a moment, i stopped to listen. the man stood in the doorway, shouting, to attract the passerby, and there was a picture too, to aid him: the picture of a wondrous creature with flaxen hair and a hectic flush, and decked with a silvern tail. i listened to his patter. she must be a wonderful person, this mermaid: she could swim, she could eat, and, at times, sh

ollins. c.w.daniel, 1"s. not bad; might start somebody inquiring how to acquire the cosmic consciousness. arcana of nature. by hudson tuttle. swan sonnenschein and co, 6"s. net. faecal filth about spiritist- nouns- in simplified "speling" who shall cleanse the astral cesspool of these mental necrophiles? and think of having a name like hudson tuttle! little book of selections from the children of the light. by rufus m. jones, m.a, litt.d. headley bros, i"s. 6"d. net. i dislike brochette de paragraphes, and i dislike second-raters "let the dead bury their dead" but dr. jones apologises prettily enough. may i point out to him that his clients (even) demand the focussing of the attention on something or other, and that this 'tit-bits' method is the contradictory course? the mystery of existen

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ne to the length of opening them wide before them. however, there have been others. whether we were too confident or they too easily discouraged is a question unnecessary to discuss. we hoped to sever at one blow their bonds; at least we should have loosened them. but their struggle, which should have aided our efforts, seemed to them too arduous. they have been perplexed rather than illumined by the light which we flashed upon them; and even if it showed a road, gave no sufficient reason why it should be followed. of such we humbly crave the pardon; and in answer to a seemingly widespread desire to know if we mean anything, and if so, what? we request those who would know the truth of scientific illuminism to look into the open mouth of its doctrine, to follow its simple teachings step by

sense of the word; and the man with the microscope is the scientific illuminist. curious as it may seem, all this was most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned coul

of the mourning of isis("see" illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper

only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found it impossible to meditate in the cold, an

the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zoroaster. it may be useful here to distinguish once and for all between false and real mystical phenomena; for in the 64 previous section we have spoken of both without distinction. in the "astral visions" the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its

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ight [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, whe

ght sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the

h unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the

ess and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mastery and the majesty of the rites of power to manifest here before us without this circle of art, in the magical triangle which i have provided for his apparition. and even as i shroud from the light of day this signature of that spirit taphthartharath, so do i render him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is

by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 180 now, in this present day and hour, and appear in visible and material form before us, in the great magical triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers of word and of will: by the powers of number and name: by th

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n the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it gr

re there is only a cloud, the error is rarely so great as the opposite. we cannot help thinking that in this one instance frank harris has emulated nelson at copenhagen. he will forgive us for dwelling on the one point of disagreement where the points of agreement are so many, where we gladly welcome his book as the sole real light that has ever been shed upon the life and thought of shakespeare, the light of frank harris's soul split up by the prism of his mind 324 into wit, style, insight, intelligence, pathos, history, comedy, tragedy, that adorn his book. as for staunton, sidney lee, raleigh, garrett, bradley, haliwell- phillips, fleay and the rest, their learning is lumber and their theories trash. a. c. the "english review" was enlivened in november by a brilliant article on the law

ne his attentions to the insect world, and the remarkable jumping qualities of some of his specimens have their correspondence in the metre of those treacly emulsions which it is our present purpose to study. come with me! behold the scene of action. what? you can see nothing? of course not. it's out of focus, and the limelight is but a farthing dip. never mind; take the 327 slide, and hold it to the light! ah! there's a well_ a druid well; a wood_ a druid wood; a boat (druid) on a druid sea. why druid? because willie is not a british workman. the expletive is harmless enough. look! more wells and woods and boats and apple- blossoms. when in doubt, play apple-blossom. try and scan it as a dactyl. you can't? he can. oh! there are some people in the boat. druid people. a queen with hair like

h it forth as the rolling ocean of life! o how can i possess the still depths of thy darkness, and yet in thine embrace fall asleep as a child in a bower of lilies? 13. o what art thou, o god my god, thou shrouded one veiled in a dazzling effulgence? o thou centreless whorl of time! thou illimitable abysm of righteousness, the lashes of whose eye are as showers of molten suns! o how can i reflect the light of thine unity, and melt into thy glory as a cloudy chaplet of calcedony moons? o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 51 the chapter known as sun the twelvefold unification of god and the unity thereof i adore thee by the twelve unifications and by the unity thereof. 1. o thou unity of all things

hingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 70 symbol of the the chapter known as crescent moon, the unconsciousness of god horns to left that is hidden from man for a sign i adore thee by the twelvefold sign and by the unity thereof. 12. the light of my life is as the light of two moons, one rising and the other setting, one increasing and the other waning; the one growing fat as the other groweth lean, like a paunchy thief sucking dry a skin of amber wine. yet though the light of the first devoureth the light of the second, nevertheless the light of the second disgorgeth the light of the first, so that there is neither the desire

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year 1678. containing 22 celebrated alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. full

s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is circumscribed an upright pentagram with the following in the averse pentagon formed by its lines "adeptvs minor. between the points, inside the circle are these words, clockwise from the top right "ritual "revealed "in vision "of eighth "aet

ided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of

sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's

wer. by singleness of thought and deed it may bloom now_ this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds? 30 "man's vision goes, dissolves in god's" or "by god's grace the light is given to the elected heir of heaven" these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word

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throw down his tools "anyway, the job's finished" he said, looking round him complacently. even his critical eye assured him that it was very good. and indeed ti must be admitted that he had every right to crow. with no better basis than the metaphysical absolute of the qabalists he had unthinkably but efficiently formulated infinite space, filled the said space with infinite light, concentrated the light into a smooth-pointed whitehead (not the torpedo) and emanated himself as four hundred successive intelligences all the way from risha qadisha in atziluth down to where intelligence ends, and england begins. 201 he took a final survey and again faintly murmured "very good! beautifully arranged, too" he added "not a hole anywhere" it somewhat surprised him, therefore, when a tiny, tiny si

great square, menacing and hideous. there was a tearing shriek above the melody. before her, his hands upon her hips, stood a boy. golden haired he was, and red were his young lips, and blue his eyes. but his body was ethereal like a film of dew upon a glass, or rust clinging to an airy garment; and all was stained hideously with black "my remenu" she said "after so long" he whispered in her ear. the light behind her flickered and went out. the spirit laid her violin and bow upon the ground. the music went on- a panting, hot melody like mad eagles in death struggle with mountain goats, like serpents caught in jungle fires, like scorpions tormented by arab girls. and in the dark she sobbed and screamed in unison. she had not expected this: she had dreamt of love more passionate, of lust mor

blue- i- who could consume mountains in a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment and condemn, for often i was a sword when truth was a little child, and the breasts of my beauty i gave to worthlessness in the stinking lupanars of treachery and deceit "brothers, like the afterlight of day, i the light of her life consort with the shadows of evening, and i say it softly, 321 gently, ever as spring's flying feet touch with unaccustomed primroses the wood, i say it- she was bad" then the third worm, which came from the woman's heart, turned to the other two, and said "i am her heart. her beautiful, beautiful heart "what do you know of the deeds of the queen who were never in her council

ngs had been so readily accepted by the others, grew in his turn a sceptic, since faith cannot live without doubt, and truth is only co-existent with untruth, as day with night, as life with death, as, o beloved! my heart with thine, as vain and coloured chatterings like this with noble and involate silence. edward storer. 324 the felon flower as the sighing of souls that are waiting the close of the light, as the passionate kissings of love in the forest of night, as the swish of the wavelets that beat on a cavernless shore, or the cry of the sea-mew that echoes a moment or more, so the voice of thy spirit soft-calling my soul in its flight. as the breath of the wind that is borne from the island of love, as the swift-moving cloudlets that sail in the heaven above, as the warmth of the su

in its flight. as the breath of the wind that is borne from the island of love, as the swift-moving cloudlets that sail in the heaven above, as the warmth of the sunlight that breaks on the shimmering sea, and the sweetness that lurks in the sting of the honey-fed bee, so the joy of thy kiss, the dread offspring of serpent and dove. as the trail of the fiery lightnings which gleam in the dark, as the light from the measureless bow of the sevenfold arc, as the fires which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pit

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roat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approve

iness. 65 they swarm, they grow, they multiply; the strong knight's brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun

th lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to'sfeet- a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! 78 the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering thr

n scorn grapple in death-throe at his throat "lead me away (quoth he "my men! woe, woe is me was ever born so blind a bat, so gross a goat, as palamede the saracen" 87 xxxiv sir palamede the saracen hath hid him in an hermit's cell upon an island in the fen of that lone land where druids dwell. there came an eagle from the height and bade him mount. from dale to dell they sank and soared. last to the light of the great sun himself they flew, piercing the borders of the night, passing the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled

combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surprisingly quaint conceit. i was unlucky to begin reading him at breakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the .v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acqua

ALEISTER CROWLEY EQUINOX EQ I 4

yes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the

, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision might burst in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia vincam. 23 how to keep fit, by c.t.schofiel

t, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragon

ng of paragraph "she'meneeh" fol. 36a. 21 it is fully realized that outside the vastness of the symbol this "fall of god" is as impertinent as it is unthinkable. 22 brihad ranjaka upanishad, 2. 4. 12. 23 the illusion of thinking ourselves similar to the unity and yet separated from it. directly the seeker realizes this, a new reality is born, and the clouds of night roll back and melt away before the light of a breaking dawn, brilliant beyond all that have preceded it. destroy this consciousness, and the unknowable may become the known, or at least the unknown, in the sense of the undiscovered. thus we find the old vedantist presupposing an atman and a sigma upsilon mu beta omicron lambda omicron nu of it, so that he might better transmute 58 the unknown individual soul into the known, and

n "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in brihad ranyaka, 2. 1. 19

ALEISTER CROWLEY EQUINOX EQ I 6 2

eath["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capricornus "run up, tearing the veil asunder" bro. capricornus emissarius "flings himself at foot of altar" choragoge "lights salt again, or other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe

ur foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the centre of the wheel. when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind's cheek as it clusters from the hidden valley's gloom; then i walk in woodland spaces, musing on the solemn ways of the immemorial places shut behind the starry rays; of the east and all its splendour, of the west and all its peace; and the stubborn lights grow tender, and the hard sounds hush and cease. in the wheel of h

estruction'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! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the

52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "falls on floor near his place" sor. scorpio. brot

! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is mas

ALEISTER CROWLEY EQUINOX EQ I 6

lm reasoning and further research "pall mall gazette "the collaborators may certainly claim that they have brought proven evidence as to the persistence of individual consciousness and personal identity which merits consideration "sunday times "well worth reading "the tatler "our authors have maintained an admirably detached attitude. mr carrington's theory will stand many tests of application in the light of our present knowledge "westminster gazette "an extraordinarily interesting book "truth "one closes their comprehensive survey with the conviction that the subject has been dealt with by two well-equipped, careful investigators "t. p.'s weekley "a really useful piece of work "t.p.s. book notes- london william rider& son, ltd, 164 aldersgate street, e.c. the star in the west by captain

ction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, mig

that view it from above this trackless waste of water is mapped out and charted with a perfect science. behold! quoth he. and at that moment was there a glimmer just before me of a white shining triangle, and what was most strange, rather an impression than a vision of a man that hung upon a gibbet by one heel. this, said the fair man, is a most notable sign that we travel the right road. now by the light of the triangle i perceived another wonder; for my friend was not swimming as i was in the stream, but was borne by a boat, frail indeed, yet sufficient. within this shallop or cockleshell he pulled me, and set me at the bench. then (still by the light of the triangle) i saw a dark man at the thwart, rowing a strong stroke. we pulled on almost in silence; for when i asked of the fair man

ps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries of persephone, of death the daughter of love. those, too, who are thus reborn will understand that i who write these words am stretched on the wet e

f 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 hath flashed for a moment 'much may be seen by its light- the light of the tempest. but the light of the silver star? oh, my brothers (he began to speak aloud) give me wisdom as you have given me understanding! knowledge and grace and power? these are nothing and less than nothing. is not this a precious think that you have given into my charge? am not i too young among you to bear so wonderful a burden? it is the first time that i have dared so far. the

ALEX SANDERS THE KING OF THE WITCHES

er's bidding; the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .heart the meaningless> chants in a long-dead language, and at the end ofthe lesson he would take a small brassbowl ofwater and darken itwith ink. he squatted on the floor by the light. of the fire, the bowl before. him. at first he could see only the flickering reflection of the coals, but gran urged him to have patience 'it. will come' she said confidently. and it did. one day, long after he had given up hope of ever seeing anything, the reflections seemed to mist over. when they cleared, his mother was looking up at him from the ink. she was lying on a bed. and besi

tiations. she had already taught him at length about sex, self-control and the ways witches have of harnessing impulses so that the sex force can be used positively towards creating power 'implosion' was the term she used, the antithesis of asturbation. on the night of the initiation ceremony she laid out a new robe she had made for alex. they both bathed themselves before entering the circle. by the light of two candles on the altar-a draught-board table on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al an? alex did not feel the slightest .repugnance at losing his virginity to a woman of seventy-four. afterwards she pe ed a bott

l with the future-i'll make damned sure of the present first' all the while he was talking he was walking about the room collecting incense burners, swords, a white-hilted knife to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all t

fhim. they were spending that night at lingfieldin surrey where alex had beeninvited to initiate a witch, the wife ofa man who had belonged to his firsrcoven in. manchester and who had since moved. south. while the ceremony' was taking place bill and paul stayed in. another roomzand later. bill slept in the guest-room while alexa.ri.d paul had-camp beds in the dining-room. after he had turned off the light, alex talked fora while 77 with paul before turning over to go to sleep. a few minutes later wind swept. through the room. the air trembled and grew hot as if an oven door had been opened. paul's voice broke the silence 'i can't breathe. a weight on my chest..j alex was tense with excitement. he had read and heard of the spontaneous power that could surge unbidden into people. who, often

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in turn saying: hp: ye lords of the watchtowers of the east [s, w, n; the thrice consecrated high priestess greets you and thanks you. notes published in janet and stewart farrar's the witches' wayand stewart farrar's what witches do (probab

sembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. he

arrar's eight sabbats for witches l great god cernunnos invocation hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..s

s right hand and a wand in his left. he lays these on the altar. hp now salutes the hps with the fivefold kiss. she says blessed be and gives him the fivefold kiss in return. hp assumes the god position before the altar as the hps invokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farra

den god, who ever yet remains, who now departs into the land of youth through the gates of death to dwell enthroned, the judge of gods and men, the horned leader of the hosts of air- yet even as he stands unseen about the circle, so dwelleth he within the secret seed- the seed of newly-ripened grain, the seed of flesh; hidden in earth, the marvellous seed of the stars. in him is life, and life is the light of man. that which never was born, and never dies. therefore the wise weep not, but rejoice. hps hands hp the wand, and picks up a sistrum; they lead the dance three times round the altar. the candle game is played, followed by cakes and wine and any other games the high priestess decides on. notes l based on stewart farrar's what witches do, which is based on alex sanders' bos. the cand

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

facts of life and existence, are susceptible of clearer definition than heretofore, and though we do not know the answers to our questions, though we have not as yet discovered the solutions to our problems, though no panacea lies ready to our hand whereby we can remedy the world's ills, yet the very fact that we can define them, that we can point in the direction in which mystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and mystics; we have discovered so many laws of nature, even though as yet we cannot apply them; and the knowledge of "things a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

those who seek with earnestness shall find that which they are seeking; let us, therefore, seek. if by our search we find that all these statements are but visionary dreams, and profit not at all, leading us only into darkness, time will nevertheless not have been lost, for we shall have ascertained where not to look. if by our search, on the other hand, corroboration comes little by little, and the light shines ever more clearly, let us persist until that day dawns when the light which shineth in darkness will have illuminated the heart and brain, and the seeker will awaken to the realisation that the whole trend of evolution has been to bring him this expansion of consciousness and this illumination, and that the attainment of the initiatory process, and the entrance into the fifth king

dwelling in the himalayas, and working in close co-operation with his two great brothers, the manu and the mahachohan. daily he pours out his blessing on the world, and daily he stands under the great pine in his garden at the sunset hour with hands uplifted in blessing over all those who truly and earnestly seek to aspire. to him all seekers are known, and, though they may remain unaware of him, the light which he pours forth stimulates their desire, fosters the spark of struggling life and spurs on the aspirant until the momentous day dawns when they stand face to face with the one who by being "lifted up (occultly understood) is drawing all men unto himself as the initiator of the sacred mysteries. the work of the lord of civilisation, the mahochohan. group three has as its head the mah

each of us is recognised by the brilliance of his light. this is an occult fact. the finer the grade of matter built into our bodies, the more brilliantly will shine forth the indwelling light. light is vibration, and through the measurement of vibration is fixed the grading of the scholars. hence nothing can prevent a man's progress forward if he but attends to the purification of his vehicles. the light within will shine forth with ever greater clarity, as the refining process goes on, until when atomic matter predominates great will be the glory of that inner man. we are all graded, therefore, if it may be so expressed, according to the magnitude of the light, according to the rate of vibration, according to the purity of the tone and the clarity of the colour. who our teacher is depen

ct, and is called sometimes by the following names: 1. the secret of brahma. 2. the revelation of the mother. 3. the secret of fohatic force. 4. the mystery of the creator. 5. the secret of the three who issued from the first (solar system, and also by four mystic phrases conveying much light to the intuition: 6. the boat of mystery which ploughs the ocean. 7. the key to the divine storehouse. 8. the light that guides through the triple caves of darkness. 9. the clue to the energy uniting fire and water. in all these names much information will come to the student who carefully ponders them, remembering that they deal with the brahma aspect in its lowest manifestation and with the three- 101- initiation, human and solar copyright 1998 lucis trust worlds of human endeavour, and thus meditat

dim and distant aeons, to the cosmic planes. one group passes directly to sirius, and the remaining two groups pass directly after initiation to the cosmic planes, with no period of intermediate work on earth, in the system, or on sirius. these two paths are: 6. the path the logos himself is on. it will have become apparent to all occult students who have studied with care the world processes in the light of the law of correspondences, that the logos on the cosmic planes is evolving inner cosmic vision, just as man in his lesser degree is aiming at the same vision in the system. this might be called the development of the cosmic third eye. in the physical plane structure of the eye lies hid the secret and in its study may come some revelation of the mystery. a certain part of the eye is t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

998 lucis trust endnotes 1 key to diagram of solar and planetary hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work by the tibetan with alice a. bailey is revealed in her

e. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gath

me. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without the warming light, crept in the icy cold of uttermost darkness. above the cavern dark shone all the light of day; yet the fourfold one saw it not, nor did the light pervade. the rending of the cavern precedes the light of day. great, then, must be the shattering. no help is found within the cave, nor any hidden light. around the fourfold one lieth the vault of stone; beneath him menaceth the root of blackness, of utter denseness; beside him and above, naught but the same is seen- 17- a treat

re copyright 1998 lucis trust the threefold watchers know and see. the fourfold is now ready; the work of denseness is completed; the vehicle prepared. soundeth the trump of shattering. blinding the power of the oncoming flame. the mystic earthquake rocks the cavern; the burning flames disintegrate the maya, and lo, the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls

; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand the greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to f

ALICE A BAILEY05 THE LIGHT OF THE SOUL

given) r osy sun. 3rd ray. adapting factor- 831- a treatise on cosmic fire copyright 1998 lucis trust 7. law of the the law of a maland female fiery energy l ower four. e theric form, placed back 5 th ray. vi talizing u nion. to back f actor. 301 the seven hierarchies hierarchy nos. symbol force aspect t ype 1. the divine..1 or 6..c. losed twelve..one of the 6 th l ivea.copyright 1998 lucis trust the light of the soul its science and effect a paraphrase of the yoga sutras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers

of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is, from a certain aspect, a retrogression. it will be found that through the practice of raja yoga, and through assuming that point of directional control which is to be found by the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automaticall

in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are embodied for us the laws of that becoming, and the rules, methods, and means which when followed make a man "perfect even as your father in heaven is- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of aspirant, initiate and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see him as he is" and the r

tached and liberated from all veils, from all forms in the three worlds. when the state of conscious being, as known by the spiritual man, becomes also the condition of awareness of the man in physical incarnation then the goal has been reached. the man is no longer what his physical body makes him, when identified with it, the victim of the world. he walks free, with shining face (i. cor. 3) and the light of his countenance is shed abroad upon all he meets. no longer do his desires swing the flesh into activity, and no longer does his astral body subjugate him and overcome him. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrive

mselves, however, who may be supposed to know something about the matter, ascribe a very much earlier date, even as far back as 10,000 b. c. patanjali was a compiler of teaching which, up to the time of his advent, had been given orally for many centuries. he was the first to reduce the teaching to writing for the use of students and hence he is regarded as the founder of the raja yoga school- 4- the light of the soul copyright 1998 lucis trust the system, however, has been in use since the very beginning of the aryan race. the yoga sutras are the basic teaching of the trans-himalayan school to which many of the masters of the wisdom belong, and many students hold that the essenes and other schools of mystical training and thought, closely connected with the founder of christianity and the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

following interesting comments upon instinct and intuition, which have their place here on account of our plea in this book for the recognition of an educational technique which would lead to the development of a faculty of a higher awareness. he says..both instinct and intuition begin within the extra-conscious parts of ourselves, to speak in a local figure, and emerge equally unexpectedly into the light of every day consciousness..the impulses of instinct and the promptings of intuition are engendered in total secrecy. when they do appear, they are necessarily almost complete, and their advent into our consciousness is sudden."3(15) and he adds in another place that intuition lies on the other side of reason to instinct. we have, therefore, this interesting triplicity instinct, intellec

esponsible thinking beings are ready for the application of those rules and instructions which will enable them to make that transition and to come to that consciousness which is the hallmark of the illuminated mystic and the intuitional knowers. the beautiful lines found in dr. winslow hall's illuminanda point the goal- 21- from intellect to intuition copyright 1998 lucis trust "in all men lurks the light; yet, in how few has it blazed forth, as rightfully it ought, illuming, from within, our fleshly lamp, and kindling cosmic time in nigh-brought souls! splendour of god, how few! and ours the blame; for, ever, crassly, by routine and wrath, we undiscerningly damp down and choke the spark of god that glints in every child. all children are, by nature, bits of god; and god, if they but had

outine and wrath, we undiscerningly damp down and choke the spark of god that glints in every child. all children are, by nature, bits of god; and god, if they but had their freedom, would unfold himself in them, would burgeon forth tinting and moulding, till, as perfect flowers they bloomed, fulfilled of loveliness unveiled."2(27) this is the goal of the meditation process to lead men forth into the light that is within themselves and enable them, in that light, to see light. this work of revelation is based on certain definite theories as to the constitution and nature of the human being. the evolution and perfecting of the mind faculty in man, with its keenness and capacity for concentration gives the west at this time the opportunity to put these theories to the test. an intelligent ex

hy, 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 personality to such a condition that it is an in

in a number of enveloping sheaths, as a light is hidden within a lantern. this lantern may be either closed and dark, or open and radiant. it may be either a light shining before men's eyes, or a hidden thing and, therefore, of no use to others. we are assured in that basic text book on meditation, the yoga sutras of patanjali, of which an english paraphrase and commentary is furnished in my book the light of the soul, that through right discipline and meditation "that which obscures the light is gradually removed" and that "when the spiritual intelligence..reflects itself in the mind-stuff then comes awareness of the self."8(43) at one point in the history of every human being there comes a momentous crisis when the light must be sensed, through a rightly used intelligence, and the divine

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul manifestation. i shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that i may be led to use. i am not dealing with babes but with matured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it is based, as regards its teaching, upon four fundamental postulates. these are intended to: 1. teach the laws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its grou

t be admitted by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh and consider the theories and ideals, the laws and the truths which have guided so many out of darkness into the light of knowledge and experience. the postulates might be enumerated as follows and are given in the order of their importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylozoistic theory

nity; the one manifests in diversity and yet is unchanged; the central unity is known in time and space as composite and differentiated and yet, when time and space are not (being but states of consciousness, only the unity will remain, and- 7- a treatise on white magic copyright 1998 lucis trust only spirit will persist, plus an increased vibratory action, plus capacity for an intensification of the light when again the cycle of manifestation returns. within the vibratory pulsation of the one manifesting life all the lesser lives repeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate

nd matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series of light demonstrations. veiled and hidden by every form lies light. as evolution proceeds, matter becomes increasingly a better conductor of the light, thus demonstrating the accuracy of the statement of the christ "i am the light of the world. iv. the fourth postulate consists of the statement that all lives manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodicity. such are the great underlying truths which form the foundation of the ageless wisdom the existence of life, and

ment of the mind; then study the relation of the soul to the mind and what eventuates when man is directed by his soul and utilises the mind to control the physical plane activities through the medium of the brain. in these three soul, mind and brain we have the analogy and the clue to the understanding of spirit, soul and body, and their mutual functions. this was the subject matter of the book, the light of the sou1. upon the perfecting of the conditions dealt with in that book there follows still another expansion when the spirit aspect, man's emanating source of energy, begins to use the soul (via the intuition) and to impress upon the soul-consciousness those laws, knowledges, forces and inspirations which will make the soul the instrument of the spirit or monad, just as the personal

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

of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of

conditions, is broad and sound, and the wideness of its grasp can be somewhat gauged if we compare what we know today with what was known a hundred and fifty years ago. but it has been largely based upon a study of the abnormal, and upon the form aspect (this latter being the true scientific method, and is therefore limited and circumscribed when it is put to the test in the last analysis and in the light of the undoubtedly existent supernormal. what i seek to do, and the contribution i seek to make to the subject, have to do with the emphasis we shall lay upon the nature of the integrating principle found within all coherent forms and on that which can (for lack of a better word) be called the soul or self. this principle, which informs the body nature and expresses its reactions through

and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribute themselves, thus becoming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the three worlds and the four kingdoms in nature. you have therefore: a. three monadic groups of energies. the essential

oup is constructing something that is relatively tangible and governed by certain building laws. the great work of the builders proceeds steadily. often that which is built is inchoate, futile and without form or purpose, and of no use to either gods or men. but the race as a whole is now coming into an era wherein the mind is becoming a potent factor; many are learning to hold the mind steady in the light, and consequently are receptive to ideas hitherto unrecognised. if a group of minds can be so drawn together and fused into an adequate synthesis, and if they (in their individual and daily meditation) keep focussed or oriented towards that which can be apprehended, great concepts can be grasped and great ideas intuited. men can train themselves as a group to think these intuited ideas o

f both. christianity is the religion of the transitional period which links the era of self-conscious existence with that of a group-conscious world. it is extant in the age which will see that type of thought prevailing which (when rightly applied) will serve as the connecting link between the worlds of concrete and of abstract mind. the old commentary puts it thus "when the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and the soul consciousness, a.a.b) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied obligations and duties) and those who only see the working out of karma, and from the very nature of their ne

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ion and a wiser use of the indicated lesson. this great myth belongs to us for let us be courageous and use this word in its true and right connotation. a myth is capable of becoming a fact in the experience of- 7- from bethlehem to calvary copyright 1998 lucis trust an individual, for a myth is a fact which can be proven. upon the myths we take our stand, but we must seek to re-interpret them in the light of the present. through self-initiated experiment we can prove their validity; through experience we can establish them as governing forces in our lives; and through their expression we can demonstrate their truth to others. this is the theme of this book, dealing as it does with the facts of the gospel story, that fivefold sequential myth which teaches us the revelation of divinity in t

tence in this universe of phenomena. 4. that the way to the cessation of suffering is by treading the noble eightfold path, wherein are expressed right belief, right intentions, right speech, right actions, right living, right endeavour, right-mindedness and right concentration. he provided a structure of truth, of dogma and of doctrine which has enabled many thousands, down the centuries, to see the light. today christ and his disciples are occupied (as they have been for two thousand years) with the same task of bringing enlightenment and salvation to men; blows are being struck at the world illusion, and the minds of humanity are arriving, en masse, at an increasing clarity of thought. through the message, therefore, of the buddha, man can, for the first time, grasp the cause of his ete

hristianity will not be superseded. it- 14- from bethlehem to calvary copyright 1998 lucis trust will be transcended, its work of preparation being triumphantly accomplished, and christ will again give us the next revelation of divinity. if all that we now know of god is all that can be known, the divinity of god is but a limited matter. what the new formulation of truth will be, who can say? but the light is slowly pouring into men's hearts and minds, and in this lighted radiance they will vision the new truths and arrive at a fresh enunciation of the ancient wisdom. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can ther

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

precept, now receives them into the presence of god. such has ever been the experience, the uniform experience down the ages, of all seekers. revolting in the east from the wheel of rebirth, with its constantly re-iterated suffering and pain, or revolting in the west from the apparent monstrous injustice of the one sorrowful life which the christian allots himself, men have turned within to find the light and peace and release so ardently desired. christ gives us a definite picture of the entire process in his own life story, built around those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. these are: 1. the birth at bethlehem, to which christ called nicodemus, saying "except a man be born again, he cannot see the kingdom of g

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

call individualisation, initiation, and identification, it should be borne in mind that these words connote something to us today from the angle of our present point in evolution, from our inherited teaching and thought habits, and from the standpoint of modern knowledge and terminologies. later they may appear in a totally different light when we know more and the race has advanced further into the light. but from the light which streams forth from that larger synthesis, and from the angle of vision of those whose consciousness is higher and greater and more inclusive than the human, the significance of these words may appear totally different. definition is simply the expression of the immediate understanding of a human mind. but a definition may later be seen to be imperfect and even f

ld of phenomenal life and of individuality is inevitably forced upon us. we are treading the way of loneliness, and must learn eventually that we are essentially neither ego nor non-ego. complete detachment and discrimination must finally lead us to a condition of such complete aloneness that the horror of the great blackness will settle down upon us. but when that pall of blackness is lifted and the light again pours in, the disciple sees that all that was grasped and treasured, and then lost and removed, has been restored, but with this difference that it no longer holds the life imprisoned by desire. we are treading the way that leads to the mountain top of isolation, and will find it full of terror. upon that mountain top we must fight the final battle with the dweller on the threshold

have built and strongly built, but am a prisoner within my building. my light is hidden. only my word goes forth. around me lie the waters. can i return from whence i- 21- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust came? is the word strong enough to open wide the door? what shall i do' the answer came 'build now an ark translucent, which can reveal the light, o builder of the ark. and by that light you shall reveal the lighted way. the power to build anew, the right use of the word, and the using of the light, these will release the blessed one, deep hidden in the ark" ray three "the blessed one gathered force. he hid himself behind a veil. he rolled himself within that veil, and deeply hid his face. naught could be seen but that which veile

ch veiled, and active motion. within the veil was latent thought. the thought reached forth 'behind this veil of maya i stand, a blessed one, but unrevealed. my energy is great, and through my mind i can display the glory of divinity. how can i, therefore, demonstrate this truth? what shall i do? i wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden glory of the blessed one, the glory of the one and only. the glory and the truth will rapidly destroy that which has veiled the truth. the prisoner can go free. the rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the blessed one that golden thread which will provide release from all the maze of earth existence

to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. he sought to swing into that radiant place of light

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

eet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the act

any person. you will bear in mind that i, your teacher, am not constantly aware of your physical condition or daily doings. i concern not myself with the affairs of the personality and those misguided aspirants who claim that the masters are forever telling them what to do and are guiding them in their personal affairs are still far from the grade of accepted discipleship. you will remember that the light will shine into a mind that is self-controlled and free from the mental dominance of another mind. with these provisos clearly understood, let us pass on to the enunciation of certain principles and to a consideration of what it may be possible to do. first: let it be constantly remembered that the new discipleship is primarily an experiment in group work and that its main objective is n

ved a certain measure of alignment. so it is with all of you in my group. as souls, i cherish you and seek to aid and lift, to expand and enlighten. i would like here to emphasise one point as we consider the individual in the group and his group relations. watch with care your thoughts anent each other, and kill out at once all suspicion, all criticism and seek to hold each other unwaveringly in the light of love. you have no idea of the potency of such an effort or of its power to release each other's bonds and to lift the group to an exceedingly high place. by the pure light of love for each other, you can draw nearer to me and to the teachers on the subjective side of life and arrive more rapidly at that gate which opens on the lighted way. you have the opportunity to demonstrate to ea

should be cultivated but it must be most carefully checked and counterchecked and the strictest accuracy preserved. thus we shall have the fostering of the spirit of truth, which is the governing principle of all true telepathic communication. an ashram functions telepathically when fully and rightly organised. 4. any phenomena of a mystical and spiritual kind should also be noted. the seeing of the light in the head comes under this category. its brilliance should be noted, its growth and dimming; the hearing of the voice of the silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you into the conscious life of god, as it manifests through any for

its growth and dimming; the hearing of the voice of the silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you into the conscious life of god, as it manifests through any forms and the hearing of the note of all beings. a close study of the third part of the light of the soul (the yoga sutras of patanjali) will indicate the type of phenomena which should find its place in this diary. 5. any experiences of a psychic kind which do not come under any of the above headings. those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy (and not t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

the new group of world servers is to offset this evil. humanity has never really lived up to the teaching given it. spiritual impression, whether conveyed by the christ, by krishna or by buddha (and passed on to the masses by their disciples) has not yet been expressed as it was hoped. men do not live up to what they already know; they fail to make practical their information; they short circuit the light; they do not discipline themselves; greedy desire and unlawful ambition control and not the inner knowledge. to put it scientifically and from the esoteric angle: spiritual impression has been interrupted and there has been interference with the divine circulatory flow. it is the task of the disciples of the- 4- problems of humanity copyright 1998 lucis trust world to restore this flow a

rotherhood into being. can you accept this diagnosis of that great unknown quantity which is russia? time alone can prove the accuracy of this statement, plus wise activity and sound propaganda on the part of russia. the psychological problem of the u.s.s.r. is, in the last analysis, to mind her own business, to stabilize and integrate a vast population, and to lead her peoples still further into the light. russia must also learn to cooperate with other powers on an equal basis. russia must not, with ambition and design, seek to sweep the small powers into her arena of activity against their wishes or through undue pressure and force. russia has still much to do for the immense territories and their inhabitants which are already within her sphere of influence; the other nations must also w

sely tied up with the problem of nationalism, of colour, of historical process and of future purpose. it is a major and most critical problem in every part of the world today. as we consider this crucial problem (upon which so much of the future peace of the world depends, we must make an effort to keep our own mental and national attitude well in the background and to see the emerging problem in the light of the biblical statement that there is "one god and father of all who is above all and through all and in us all. let us regard that statement as a scientific one and not as a pious, religious hope. god has made us all of one blood and that god under some name or aspect, whether transcendent or immanent, whether regarded as energy or intelligence, whether called god, brahma, the abstrac

ca it is a mounting menace. it is for the gentiles to bring the cycle of persecutions to an end once and for all; it is for the jew to take those steps which will not arouse the dislike of the gentiles among whom he lives. the need of the jew at this time is for a solution of this ancient problem which has disturbed the peace of countries down the centuries. the responsibility of the non-jews, in the light of humanitarian demand, is vital; the record of the persecution of the jews is a grievous and ghastly story, only paralleled by the jewish treatment of their enemies, as related in the old testament. the fate of the jews in the world war is a terrible tale of cruelty, torture and wholesale murder and the treatment of the jews down the ages is one of the blackest chapters in human history

ately, these thinking people are a small minority. for the sake of clarity and in order that the outline of the facts and of the potentialities may emerge clearly, we will divide this subject into the following sections, beginning with the most unpleasant and controversial and ending on a note of hope, of purpose and of vision. i. the failure of the churches. would you, in all truthfulness and in the light of world events, say that the churches had succeeded? ii. the opportunity of the churches. do they recognize it? iii. the essential truths which humanity needs and intuitively accepts. what are they- 71- problems of humanity copyright 1998 lucis trust iv. the regeneration of the churches. is it possible? v. the new world religion. today the immediate need of mankind is emerging with clar

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which

nkind to use what light it already has in order to establish right relations in their families, their community, in their nation and in the world- 10- the reappearance of the christ copyright 1998 lucis trust there is, therefore, this unique difference between the expected coming of the christ and the time when he came before: the world is full of groups working for human welfare. this effort, in the light of past aeons of human history, is a relatively new thing and for it the christ must prepare and with this trend he will have to work. the "cycle of conferences" which is now swinging into full tide is part of the unique condition with which the christ is faced. before, however, christ could come with his disciples, our present civilisation had to die. during the coming century, we shall

rit in mankind; the emphasis will be upon the livingness of the christ nature in every human being, and upon the use of the will in bringing about this living transfiguration of the lower nature. the proof of it will be the risen christ. this "way of resurrection" is the radiant way, the lighted way which leads from one great expression of divinity in man to another; it is the way which expresses the light of the intelligence, the radiant substance of true love, and the inflexible will which permits of no defeat or withdrawal. these are the characteristics which will be declarative of the kingdom of god. today, humanity stands at a peculiar and unique middle point, between an unhappy past and a future which is full of promise if the reappearance of the christ is recognised and preparation

c is coming to be recognised; he differs from the mystics of the past by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the w

stics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly the case. thirdly, both of these groups the general public and the world aspirants in their varying degrees have, among them those who stand out from the general average as possessing a deeper insight and understanding; they occupy a no-man's-land, intermediate on the one hand between the masses and the esotericists and, on the other, between th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

is trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church today is to relinquish theology, to let go all doctrine and dogma and to turn upon the world the light that is in christ, and thus demonstrate the fact of christ's eternal livingness, and the beauty and the love which it can reflect from its contact with him, the founder of christianity but not of churchianity. i generalise. there are those in the church today who do express all that i have stated and who are reflections in the truest sense of the living christ. they relegate theology and

ries a process of "breaking-down" and of destruction of old forms prior to an adequate responsiveness to the influence of the incoming ray. it should be remembered that as with individuals, so with nations the reaction to an increasing influence of the soul ray is ever accompanied by a breaking down period; this demonstration of destruction is, however, only temporary and preparatory. india hides the light and that light, when released upon the world and revealed to humanity, will bring about harmony in the form aspect; things will then be clearly seen as they are and will be freed from glamour and illusion; this harmonising light is sorely needed in india itself and when it has been manifested it will bring about the right functioning of the first ray of power or government. the will of t

released upon the world and revealed to humanity, will bring about harmony in the form aspect; things will then be clearly seen as they are and will be freed from glamour and illusion; this harmonising light is sorely needed in india itself and when it has been manifested it will bring about the right functioning of the first ray of power or government. the will of the people will then be seen in the light. it is in this connection that great britain will emerge into renewed activity for her personality ray and india's soul ray are the same. many british people are subjectively linked with india, by past incarnations and association; the quarrel between great britain and india is largely a family affair in the deepest sense of the term and hence its bitterness. as you know, there is a clos

e eternal guarantee that a true and living religion and culture will finally emerge. out of russia a symbol of the world arjuna in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity and the hierarchy. from these two centres of spiritual force, in which the light which ever shineth in and from the east will irradiate the west, the whole world will be flooded with the radiance of the sun of righteousness. i am not here referring (in connection with russia) to the imposition of any political ideology, but to the appearance of a great and spiritual religion which will justify the crucifixion of a great nation and which will demonstrate itself and be

ect of the inpouring shamballa force is to stimulate the will-to-power of all dictators, whether they are the would-be world dictators such as hitler and his group of evil men, ecclesiastical dictators in any religion, business dictators in any business group in any part of the world, or those minor dictators, the tyrants in the home. it is interesting to note that the keynote of india is "i hide the light" and this has been- 53- the destiny of the nations copyright 1998 lucis trust interpreted to mean that the light pours forth from the east and that the gift of india to the world is the light of the ageless wisdom. this is true in a sense, but there is a wider and deeper sense in which it will prove true. when the intent and purpose of the great life which works through shamballa is carr

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms- 3- glamour: a world problem copyright 1998 lucis trust intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. this brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background. intuition, therefore, brings with its appearance three qualities: illumination. by illumination i do not mean the light in the head. that

t the light centre in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background. intuition, therefore, brings with its appearance three qualities: illumination. by illumination i do not mean the light in the head. that is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. the light to which i refer is that which irradiates the way. it is "the light of the intellect" which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light" this is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. th

es that discipline which will work out in your life as love, light and understanding. when the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brain cells around the pineal gland, which have hitherto been dormant, become awakened and vibrant. the nucleus of every cell in the body is a point of light, and when the light of the intuition is sensed, it is this cell-light which will immediately respond. the continuance of the inflow of the light of the intuition will draw forth, esoterically speaking, into the light of day every cell which is so constituted that it will respond. ii. the mode of awakening the intuition there are many ways in which the intuition can be drawn into activity, and one of the mos

ive nature. 3. a conceptual consideration of its underlying idea, of what it is intended to teach, of the intellectual meaning it is intended to convey. 4. the stage of the synthetic grasp of the purpose of a symbol, of its place in an ordered manifesting plan, of its true unified intent. 5. identification with the quality and purpose of the symbol as it is illuminated by the mind "held steady in the light" this final stage brings into activity the brain as well as the mind. the study of symbols viewed as a whole, involves three stages: first, the investigation of a symbol, and the consequent progress of the analyst from one progressive stage of awareness to another, to a gradual inclusion of the entire field covered by the- 8- glamour: a world problem copyright 1998 lucis trust symbol. se

tivity in time and space of the human mind. the activity of minds! ponder on this phrase for it gives you a clue to the truth. the problem of illusion lies in the fact that it is a soul activity, and the result of the mind aspect of all the souls in manifestation. it is the soul which is submerged in the illusion and the soul that fails to see with clarity until such time as it has learnt to pour the light of the soul through into the mind and the brain. the problem of glamour is found when the mental illusion is intensified by desire. what the theosophist calls "kama-manas" produces glamour. it is illusion on the astral plane. the problem of maya is really the same as the above, plus the intense activity produced when both glamour and illusion are realised on etheric levels. it is that vi

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

lways been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to understand the first law and comprehend that interplay of thought-directed energies which finds one terminal of expression in the mind of- 4- telepathy and the etheric vehicle copyright 1998 lucis trust some inspired thinker, and the other terminal in the mind of the attentive world server who seeks to tune in on those mind processes which hold the clue to ultimate world

ready for the processes which lead to initiation. there are two other groups of telepathic possibilities which i would like to list for you. they are possibilities only when the four above-mentioned groups of telepathic impression are beginning to form a conscious part of the disciple's experience. 5. telepathic work between soul and mind. this is the technique whereby the mind is "held steady in the light" and then becomes aware of the content of the soul's consciousness, an innate content, or that which is part of the group life of the soul on its own level, and when in telepathic communication with other souls, as mentioned under our fourth heading. this is the true meaning of intuitional telepathy. through this means of communication the mind of the disciple is fertilised with the new

will attract to himself by the means of his conscious love for you. 2. by the use of mental energy through the effort to polarise yourself upon the mental levels of consciousness. by a definite act of the will you lift your consciousness onto the mental plane and hold it there. this action is a reflection upon a lower plane, and in the brain consciousness, of the mind's ability to hold itself in the light. the success of all telepathic work you do, as a group or as individuals, will be dependent upon your capacity to "hold yourselves steady in the light" mentally. the difference is that this time you do it for the purpose of the planned work, and attempt to hold the mind steady in the light of the group, or in each other's light, and not so specifically in the light of your own soul. 3. b

desired relationship is brought about. the creative work is the name given to the manifestation of the results of the two above processes. the three aspects of the technique of invocation and evocation with which the average disciple should concern himself are those of the building of the antahkarana, the correct use of the lower mind in its two higher functions (the holding of the mind steady in the light and the creation of the desired thoughtforms, and the process of precipitation whereby the impression is enabled eventually to take tangible form. in the above exegesis i have given you much food for thought in connection with telepathic possibilities; it all fits into the theme of world service as it is to be applied in the expansion of the human consciousness on a large scale. this is

e between shamballa and the hierarchy, and to an increasing extent between humanity and the hierarchy is based entirely on a sense of relation. therefore only a certain level of conscious lives can invoke shamballa and evoke response, and this because they have themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the universal mind. the light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke an

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

with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount importance. this is the energy which emanates from or r

oment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins patiently and consciously to function as a soul struggling towards the light until finally he emerges at the end of the path in pisces as a world victor and a world saviour. he then knows the significance of the triumph over death because he has surmounted and overcome desire. this reversal of the way a man travels through the signs of the zodiac will necessitate a readjustment of the method employed by astrologers when they are casting a horoscope of senior aspi

s consciousness, inchoate and unfocussed, and with no recognition of objective (except the satisfaction of instinctual desire) until in scorpio he becomes the triumphant disciple, having found himself in leo. then comes the crisis of reorientation which may take a long time and constitute an interlude of many lives of struggle. 2. from the standpoint of the man upon the probationary path, seeking the light, struggling through the signs (as the old commentary expresses it when considering this point- 37- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "he turns from right to left, and then again from left to right. he revolves in giddy fashion upon an axis of desire. he knows not where to go or what to do. the sky turns black" at this point, the sign

t not the man climbs down and feels his way (with pain and many tears) on to another cross a cross of blinding light, of fiery pain, of bitter woe, and yet the cross of liberation. it is a stationary cross, fixed in the heavens, and guarded by the angel. behind the cross, another cross appears, but that he may not reach (the angel guards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and then the revelation of the inner light; until the man has lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will

is sign is "swung into activity" eventually achieves consummation. latency becomes potency and midnight merges into midday. god, the father, rules. 2. the power of venus is lessened in this sign. it is a detrimental sign to venus. the reason for this is that when the sun is exalted and blazes forth in all its glory, the other lesser luminaries fade out. just as the personality is lost sight of in the light of the soul, the solar angel, so the soul itself disappears and its power and radiance fade out when the presence, which it has hitherto veiled, appears and dominates the scene at the end of the greater world cycle. we are told that the incarnating minds, human beings, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to int

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

deeply spiritual influence. until she died she kept in close touch with me, even though i had not seen her for twenty years prior to her death. the other person who always gave me understanding was sir william gordon of earlston. he was not a blood relation but a connection by marriage and to all of us just "uncle billie" he was one of the men a young lieutenant at the time who led the "charge of the light brigade" at balaklava and rumor said he was the only man who came out of the charge "carrying his head under his arm" i have often, as a child, felt the gold clasps which the surgery of that time had inserted in his skull. anyway, he always stood up for me, and i can hear him now telling me (as he frequently did "i bank on you, alice. go your own way. it will be all right with you" the t

possessions. i was not, as you can see, a nice child. not only did i have a temper but i always wanted to know how people ticked and what made them work and behave as they did. miss godby used to keep a self-examination book in which, every evening, the record of the day's failures was entered and somewhat morbidly (from my present attitude to life) she analysed her words and actions each day in the light of the question "what would jesus have done" i had discovered this book one day in the course of my inquisitive prowling and made a practice of carefully reading her record. in this way, i found out that she did know that i had taken all her jewelry and destroyed it but that as a matter of discipline for herself and in order to help me she was not going to say one word to me until my own

uty, for her mental strength, for her knowledge of the bible, for her understanding of humanity and also for her rippling sense of humour. i loved her most, i believe, because i discovered that she really loved me. i shared her bedroom in the funny little house in which we lived, and i can this minute see her lying asleep in the early morning light with a black stocking tied over her eyes to keep the light out. she was so much bigger and broader in her views than were her workers. i can remember her twinkling at them and saying nothing. we all worked so hard to save souls- 35- the unfinished autobiography copyright 1998 lucis trust and she looked on and wished us success and often said the word that was needed; but i do know that often she looked on with the greatest amusement as we strugg

ual dues lapse. i am writing about this somewhat at length because it was this situation or background that made it necessary for changes to take place and out of these our work for the next twenty years took shape- 97- the unfinished autobiography copyright 1998 lucis trust the disciples of all the masters are everywhere in the world, working along the many different lines to bring humanity into the light and to materialise the kingdom of god on earth, and the attitude of the theosophical society in regarding itself as the only channel and its refusal to recognise other groups and organisations as integral and equally important parts of the theosophical movement (not the theosophical society) in the world is largely responsible for its loss of prestige. it seems rather late now for the t

new testament, are also the same. when man begins consciously to seek out god and consciously to take himself in hand for discipline and endurance, he finds himself at one with seekers in the east and in the west and with those who lived before christ ever came and with those who are seeking today. it was in an effort to make the relation between the east and the west clear that i wrote the book, the light of the soul. it is a commentary upon the yoga sutras of patanjali, who lived and taught probably 9,000 years before christ. the tibetan gave me the paraphrase of the ancient sanskrit phrases because i know no sanskrit but i, myself, wrote the commentary, as i was anxious to present an interpretation of the sutras which would be more adapted to the western type of mind and consciousness t

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

their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the light thus cast, the following truth may stand revealed to those who have the expectant attitude and the open mind: deity itself is on the road towards perfection. the implications of that statement are many. in dealing with the causes of disease, we will take the position that the foundational and ultimate cosmic cause lies beyond our comprehension, and that only as the kingdom of god is reve

ady, and because it is the latest, and therefore the least deep-seated of the three major diseases inherited by modern man, we have learnt how to cure tuberculosis. it has been discovered (when the mind was intelligently applied to the problem) that sunshine and good food could cure, or at any rate arrest, the disease. it is an interesting item in the field of esoteric correspondence that just as the light of the soul, pouring into the mind, can be depended upon to solve any problem, so that light of the sun and its prophylactic rays can dispel the dread symptoms of tuberculosis. similarly, as the race develops right emotional control we shall see the gradual disappearance of the phenomena of cancer. i said right emotional control; inhibition and the suppression of the desire impulses by t

entres below the diaphragm are awakened and those above are not, you will have a man whose consciousness will be focussed in the animal and the emotional natures, and much of his physical disease will lie below the diaphragm also. you will see, therefore, how intricate and complex this whole matter is so complex that it will only be truly understood when human beings regain the lost power to "see the light" of the etheric body and of its seven major centres and, through a developed sense of touch in the hands and fingers, to ascertain the rate of vibration in the various centres. when these two means of knowledge are available, the entire subject of the etheric body will take on a new importance and be correctly understood. 3. causes arising in the mental body i started this section of our

rgies of the solar plexus centre itself have to be directed to the heart centre. 2. the energies of the sacral centre have to be transmitted to the throat centre. 3. the energies of the centre at the base of the spine have to be transferred to the head centre. after the third initiation, these basic energies are raised, controlled or distributed by an act of the will of the spiritual triad. then "the light generated in lemuria (the sacral light) and "the light generated in atlantis (solar plexus light) will die out, and those two centres will simply be recipients of spiritual energies from on high; they will possess no direct, inherent light of their own; the light which they will transmit will come to them from collective sources on etheric planes. the dense physical externalisation of th

en you much food for thought. i have emphasised an aspect of scientific esoteric healing which has not before been brought to the attention of students. i would have you grasp the general picture and get the outlines of process clear; i would have you study the relation between the healer and the patient as he passes out of the stage of just loving and sending out love or of seeing the patient in the light of love, and goes on to the scientific work of augmenting the patient's own spiritual energy. he thus enables him to effect his own cure, consciously or unconsciously. you have, therefore, the healer, the patient and the reservoir of spiritual energy, plus the scientific process of bringing all three into a close and healing rapport. this is done via the centre concerned in the equipment

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

by the will or sacrifice petals, and this will give awareness of the plan, directed purpose, and group synthesis. the first of these three knowledge petals opened in lemurian times and brought a measure of light to the physical plane consciousness of humanity. the second opened in atlantean times and brought light to the astral plane. and in our race, the aryan, the third petal opened and brought the light of mental knowledge to man. thus was completed (in the three races) the arduous task of vitalising the threefold manifested world (physical, astral, mental, and the energy of intelligence became a powerful, ruling factor. now the task of vitalising man with the energy of love is proceeding and making much progress, and the effects (because they emanate from the second aspect of divinity)

ier, you have the few suggestions which i have sought to make in connection with the cultural unfoldment of the race. the true history of humanity, which is long and varied and lost in the speculative indications of- 42- education in the new age copyright 1998 lucis trust the esotericists (which, when true, are seldom susceptible of proof, have brought humanity to a point in its evolution wherein the light of knowledge is definitely permeating the dark places of the earth. a mass of information is now available to those who have the ability to read and write and the number of these is growing every day whilst the means of transmission and of communication have practically annihilated time and brought the whole world together as a functioning unit. a very high level of educational attainmen

usly functioning. it is therefore possible to define esotericism and its activity in terms of light, but i refrain from doing so because of the vagueness and the mystical application hitherto developed by esotericists in past decades. if esotericists would accept, in its simplest form, the pronouncement of modern science that substance and light are synonymous terms, and would recognise also that the light which they can bring to bear on substance (the application of energy to force) is equally substantial in nature, a far more intelligent approach would be made. the esotericist does deal with light in its three aspects, but it is preferable today to attempt a different approach until through development, trial and experiment the esotericist knows these triple differentiations in a practic

ay and will come to have more abstruse significances to you later on. i would challenge all esotericists to attempt the practical approach which i have here outlined. i would ask them to live redemptive lives, to unfold their innate mental sensitivity, and to work continuously with the meaning which is to be found behind all individual, community, national and world affairs. if this is done, then the light will suddenly and increasingly shine upon your ways. you can become light-bearers, knowing then that "in that light you will see light" and so will your fellowmen (part 2- 49- education in the new age copyright 1998 lucis trust chapter iii the next step in the mental development of humanity the present transition period there are three immediate steps ahead of the educational systems of

ents along this line will become possible only in small schools of specially selected- 51- education in the new age copyright 1998 lucis trust children or small colleges with a picked and trained faculty, cautiously ready to experiment. it is only by the demonstration of the advantage of the above methods of studying and training children that national educational authorities will be convinced of the light which these modes of approach to the delicate task of fitting the human being for life, can throw upon the problem. at the same time, it is essential that such schools and colleges preserve as much of the ordinary demanded curriculum as is possible, so as to be able to demonstrate their adequacy when in competition with other recognised educational systems. if a true understanding of the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

roup into one organised whole, which the masters of the wisdom can use in the service of the plan. the pressure at this time is great upon them and the urgency of humanity's cry grows stronger in their ears. i have given you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love of god transmute your lives. for many years i have been looking ahead with definite planning and intent to the work which began in the late summer of 1936. i have sought with the knowledge of some of you to prepare you all as a group for an active participation in this future work. as i enter upon the task of preparing you for future increased usefulness and f

by pure reason which will steadily supersede motive, merging eventually into the will aspect of the monad, its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite all into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation? it is only in consideration of these fundamental effects of standing as a group in the "head's clear light" that it is permissible for a disciple to bring into the picture personal sensitivities of

ived and- 9- discipleship in the new age- volume ii copyright 1998 lucis trust the stimulation to which they have been subjected. in your personal instructions i will give you information as to the nature of your prevailing glamour. you may ask, what do i really mean by that phrase? i mean that aspect of thought, that quality of feeling, or that innate predisposition, which stands between you and the light of life and truth. there is in the life of every aspirant some outstanding tendency which acts as a limitation. this should receive due attention, leading to its eventual eradication. most disciples and aspirants are too general in their handling of themselves and of their respective characters. less diffused attention to the multiplicity of inherited habits and a more concentrated atten

difficulty and strain. this is true of all disciples. the past eighteen months have been months of precipitation, producing a chemicalisation, an interior process of upheaval and probably outer behaviour which may have caused concern to the observer within. this however is but the reaction of the personality to undue pressure and strain, to world conditions and clearer vision. vision reveals both the light and the dark, a thing which is oft forgotten. disciples are fortunate if the major results work out in the physical body. the reactions of the physical body are the least important and do the least harm to others. where they work out in an emotional or mental condition they are then apt to become a problem of fellow disciples, adding to their strain and necessitating an effort upon their

is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the urge to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light and- 11- discipleship in the new age- volume

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

t in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work i

avoidance of all fanaticism and intolerance. these two qualities hinder the student far more than can wrong diet, and they feed the fires of separativeness more than any other one factor. meditation involves the living of a one-pointed life always and every day. this perforce puts an undue strain on the brain cells for it brings quiescent cells into activity and awakens the brain consciousness to the light of the soul. this process of ordered meditation, when carried forward over a period of years and supplemented by meditative living and one-pointed service, will successfully arouse the entire system, and bring the lower man under the influence and control of the spiritual man; it will awaken also the centres of force in the etheric body and stimulate into activity that mysterious stream

ns and enable them to interpret correctly that which they contact as their measure of awareness increases and their consciousness expands. students need to remember that devotion to the path or to the master is not enough. the great ones are looking for intelligent cooperators and workers more than they are looking for devotion to their personalities, and a student who is walking independently in the light of his own soul is regarded by them as a more dependable instrument than a devoted fanatic. the light of his soul will reveal to the earnest aspirant the unity underlying all groups, and enable him to eliminate the poison of intolerance which taints and hinders so many; it will cause him to recognise the spiritual fundamentals which guide the steps of humanity; it will force him to overl

and into greater light. their hands need strengthening, their work needs helping, and there is not one of you who cannot do more than you are doing, through the aid of meditation, money and thought, to salvage the world, to educate public opinion and so bring in the new day. a challenging opportunity april 1935 during the wesak festival this year, those who are seeking to lift humanity nearer to the light and to expand the consciousness of mankind, will be gathering their forces for a renewed approach with its inevitable consequences. these consequences are the stimulation of the human family to a fresh spiritual effort; the process and the exalted personnel involved have been described by me in my previous message (a treatise on the seven rays, vol. ii, esoteric psychology, pp. 683-688;

the race has been led from point to point and from stage to stage of unfoldment until today many are seeing the vision, sensing the plan, and dreaming dreams which they can work out together. this they can do because they recognise each other, because they are beginning to know themselves and each other as souls, because their understanding is united and because (and this is of prime importance) the light of the intellect, the light of knowledge, the light of the intuition and the light of understanding is evoked within them; it enters not from without; and in that light, together, they see light. it is a group activity, a group recognition, and the result of group at-one-ment. all this is, however, so new and relatively so rare that these groups remain as yet in an embryonic stage. we ca

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

y as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipulator according to the major ray upon w

is in the throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition and understanding. introductory statement

g. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for applicants: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. for disciples and initiates: in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" rule vi. for applicants: the purific

applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that wh

reason, which will steadily supersede motive, merging eventually into the will aspect of the monad its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite its members into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation? it is only in consideration of these fundamental effects of standing as a group in "the head's clear light" that it is permissible for disciples to bring into the picture personal sensitivities and

ALICE BAILEY THE LABOURS OF HERCULES

igns- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- t

steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god up

apidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of god, hercules- 6- the labours of hercules or herakles, will be found to give us just such a synthetic picture. it leaves untouched no phase in the life of the aspirant and yet links him up with cosmic enterprise. its theme will be found to be so inclusive that all of us, struggling in our pre

rs, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human family takes th

are told by some numerologists, is the number of the christ force. it is the christ force, in the new cycle of discipleship, seeking to express itself, which produces the condition of turmoil and the difficulties which characterize that stage. it is of value perhaps to note the following "number eight is the circle which we have already found to be the container of all the potencies out of which the light shall bring perfection, but now twisted or turned upon itself. the serpent no- 16- the labours of hercules longer swallows its tail, thus completing its cycle, but writhes and twists in space and out of the contortions of its writings it brings forth a perverted image of itself. but in eighteen we have the vision of the straight and narrow path: the dot has unfolded into the one and beco

AN INTRO TO STUDY OF THE KABALAH

eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "inf

ANALYSIS OF THE 5 6 INITIATION

rself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular

cers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above

wr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the

and cross resumes and completes i.n.r.i. and that i.n.r.i conceals i.a.o, the highest name of the divine of the early gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the

. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules

APOCALYPSE MOSES

ivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have they taken on such a black appearance' 3 and seth answereth her 'the light hath not left them, but they cannot shine before the light of the universe, the father of light; and on this account their light hath been hidden from them. chapter 37. 1 now while seth was saying this to his mother, lo, an angel blew the trumpet, and there stood up all the angels (and they were) lying on their faces, and they cried aloud in an awful voice and said: 2 'blessed (be) the g

APOCRYPHON OF JOHN

aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he said to me "john, john, why do you doubt, or why are you afraid? you are

re light which surrounds the invisible spirit, and (with) his spark, and she conceived from him. he begot a spark of light with a light resembling blessedness. but it does not equal his greatness. this was an only-begotten child of the mother-father which had come forth; it is the only offspring, the only-begotten one of the father, the pure light "and the invisible, virginal spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is barbelo. and he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible spirit. and it attended him as he poured upon it. and immediately when it had received from the spirit, it glorified the holy s

e forth "and it requested to give it a fellow worker, which is the mind, and he consented gladly. and when the invisible spirit had consented, the mind came forth, and it attended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend

t whom he had honored with a mighty voice. he came forth through the forethought. and the invisible, virginal spirit placed the divine autogenes of truth over everything. and he subjected to him every authority, and the truth which is in him, that he may know the all which had been called with a name exalted above every name. for that name will be mentioned to those who are worthy of it "for from the light, which is the christ, and the indestructibility, through the gift of the spirit the four lights (appeared) from the divine autogenes. he expected that they might attend him. and the three (are) will, thought, and life. and the four powers (are) understanding, grace, perception, and prudence. and grace belongs to the light-aeon armozel, which is the first angel. and there are three other

e eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim "now the archon

ARADIA GOSPEL OF THE WITCHES

t a witch, and if i, by becoming a wizard, may befreed from my trials and troubles, then i pray thee teach me how it may be done, so that i may winthe young lady, since i now see that she is of thy kind, and that i must be of it to be worthy of her.then gianni saw the old woman sweep like a flash of light from a lantern up from the ground, and,touching him, bore him away from the ladder, when lo! the light was a cat, who had been anon thewitch, and she said: thou wilt soon set forth on a long journey, and in thy way wilt find a wretched worn-out horse, whenthou must say: fata diana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna grossa capra,ma un vero caprone,et tu dirai:bona sera, bel caprone,e questo ti risponderbuona sera galantuo

hings were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, was full; yes, ourb

es are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their fashion totradition.in the conjuration of the meal there is a very curious tradition introduced to the effect that the spigeor glittering grains of wheat from which spikes shoot like sun-rays, owe their brilliant likeness to aresemblance to the fire-fly, who comes to give the light. we have, i doubt not, in this a classic tradi-tion, but i cannot verify it. hereupon the vangelocites a common nursery-rhyme, which may also befound in a nursery-tale, yet which, like others, is derived from witch-lore, by which the lucciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being literally our body as contribut

the game to thee ill bring;thoult have thy share in the morning.all that night the priest suffered from horrible dreams and dread, and when at last, just before threeoclock, he fell asleep, he suddenly awoke from a nightmare in which it seemed as if somethingheavy rested on his chest. and something indeed fell from him and rolled on the floor. and when herose and picked it up, and looked at it by the light of the moon, he saw that it was a human head,half decayed. 26 another priest, who had heard his cry of terror, entered his room, and having looked at the head,said: i know that face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the go

o my home!when she had said this, there appeared before her a bright but shadowy form uno ombra bianca which said: rise, and go to thy home!thou has(sic) well deserved this grace;no one shall trouble thee more,purest of all on earth!thou shalt a goddess be,the goddess of the moon,of all enchantment queen! page 46 this she did, and standing by the door of the house, which is still there, prayed in the light of the fullmoon to diana, that she might be delivered from the dire persecution to which she had been sub-jected, since even her own parents had willingly given her over to an awful death.now her parents and the priests, and all who sought her death, were in the palace watching lest sheshould escape.when lo! in answer to her prayer there came a terrible tempest and overwhelming wind, a s

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a reward also on earth within the bonds of the order, because this is said to be

BASIL VALENTINE TWELVE KEYS

girded with the girdle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret o

sumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near. nor does it colour anything until it has been prepared, and dyed with its own colour, which it then imparts to all weak and imperfect metals. this sulphur, however, cannot impart this colour until it have first by persevering labour been

BEHOLDERS OF NIGHT

cultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise un

ck flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each indi

sdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic rea

rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no g

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

aces a number of times in the study of tsiu marpo and pehar; this deity s name is yangleber (yang le ber. de nebesky-wojkowitz describes this deity as being iconographically situated in front of m nbu putra (mon bu pu tra, the leader of pehar s mount: in front of this deity resides the mah.-yak.a [great violence demon, the srog bdag yang le ber [life lord yangleber; he is red in colour, radiating the light of a thousand suns, and his appearance is wrathful. he lifts the flesh, blood, and the "life-spirit" of enemies to his mouth. sometimes, his upper teeth are pressed against his lower lip, and his forehead and eyebrows are angrily contorted. he wears a cuirass and a helmet of leather. with his right hand he thrusts a red lance at the enemies, and with his left hand he brandishes the snare

-eating demons. send various kinds of illusions to the enemies. send suddenly the throat-swelling illness and the painful illness to the enemy (7b) destroy seven generations of the assembly of malicious enemies and hindering demons" strongly exhort this. 1.5 ritual requests (7b.1-7b.6) string, like coral, the life-energy mantra or a garland of mantras on the heart of the violence demon and bestow the light rays of the heart which illuminate the great being, the 528 tib. zhwa ser cod pa. chang ba i ring lugs "the tradition which bears the crown of the yellow hat" 198 tutelary deity. because of this, request the lineage of enlightened minds; desiring as such, contemplate accomplishment. from the tantra of tsi mar, the arisen mantra "o. purukhalohitasarva breaks the life-energy of the enemy

gy, the captain of the four troops of the exceedingly fierce eight classes of demons, serpent demons of the mirror, and pure black wild 200 obstacle demons. the conqueror demons, might demons, savage demons, serpent demons, earth lord demons, and sky demons (10a) empower the great warlord who conquers the groups of enemies and hindering demons on the battle fields of the malicious armies, just as the light rays on small trees [are conquered] by clouds. the assembly of the yogins, our retinue, and the young ones empower the chief with all the lords of riches by intensely increasing the outer and inner possessions and wealth, and such, and by increasing the six guards and protections during the day and night. in the whole perfect world of ecstatic glory, since the powerful government531 whic

BLAVATSKY H P ANTHROPOGENESIS

having yielded to layard's excavations over twenty thousand fragments of inscriptions, the proofs here cited are comparatively scanty; yet such as they are, they corroborate almost every one of our teachings, certainly three, at least. these are (1) that the race which was the first to fall into generation was a dark race (zalmat gaguadi, which they call the adami or dark race, and that sarku, or the light race, remained pure for a long while subsequently (2) that the babylonians recognised two principal races at the time of the fall, the race of the gods (the ethereal doubles of the pitris, having preceded these two. this is sir h. rawlinson's opinion. these "races" are our second and third root-races (3) that these seven gods, each of whom created a man, or group of men, were "the gods i

any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed. meanwhile, before we turn to the anthropogenesis of the prehistoric races, it may be useful to agree upon the names to be given to the continents on which the four great races, which preceded our adamic race, were born, lived, and died. their archaic and esoteric names were

o of astrology, represented venus in its astronomical tables as a globe poised over a cross, and the earth, as a globe under a cross. the esoteric meaning of this is "earth fallen into generation, or into the production of its species through sexual union" but the later western nations did not fail to give quite a different interpretation. they explained this sign through their mystics- guided by the light of the latin church- as meaning that our earth and all on it were redeemed by the cross, while venus (otherwise lucifer or satan) was trampling upon it. venus is the most occult, powerful, and mysterious of all the planets; the one whose influence upon, and relation to the earth is most prominent. in exoteric brahmanism, venus or sukra- a male deity- is the son of bhrigu, one of the praj

s and sister planets. that occult mysticism has to deal. the allegory which states that for killing sukra's mother, vishnu was cursed by him to be reborn seven times on the earth, is full of occult philosophical meaning. it does not refer to vishnu's avatars, since these number nine, the tenth being still to come, but to the races on earth. venus, or lucifer (also sukra and usanas) the planet, is the light-bearer of our earth, in both its physical and mystic sense. the christians knew it well in early times, since one of the earliest popes of rome is known by his pontiff name as lucifer "every world has its parent star and sister planet. thus earth is the adopted child and younger brother of venus, but its inhabitants are of their own kind. all sentient complete beings (full septenary men

ot one has any resemblance to its sister-companion or to any other in its own special progeny "all have a double physical and spiritual nature "the nucleoles are eternal and everlasting; the nuclei periodical and finite. the nucleoles form part of the absolute. they are the embrasures of that black impenetrable fortress, which is for ever concealed from human or even dhyanic sight. the nuclei are the light of eternity escaping therefrom "it is that light which condenses into the forms of the 'lords of being- the first and the highest of which are, collectively, jivatma, or pratyagatma (said figuratively to issue from paramatma. it is the logos of the greek philosophers- appearing at the beginning of every new manvantara. from these downwards- formed from the everconsolidating waves of that

BLAVATSKY H P COSMOGENESIS

ith premisses as in the syllogisms of more than one sanskrit and pali scholar, appeared rapidly in succession, over-flooding the libraries with dissertations rather on phallic and sexual worship than on real symbology, and each contradicting the other. this is the true reason, perhaps, why the outline of a few fundamental truths from the secret doctrine of the archaic ages is now permitted to see the light, after long millenniums of the most profound silence and secrecy. i say "a few truths" advisedly, because that which must remain unsaid could not be contained in a hundred such volumes, nor could it be imparted to the present generation of sadducees. but, even the little that is now given is better than complete silence upon those vital truths. the world of to-day, in its mad career towa

ence to "an old book "so very old that our modern antiquarians might ponder over its pages an indefinite time, and still not quite agree as to the nature of the fabric upon which it is written. it is the only original copy now in existence. the most ancient hebrew document on occult learning- the siphrah dzeniouta- was compiled from it, and that at a time when the former was already considered in the light of a literary relic. one of its illustrations represents the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the ineffable glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex. as it approaches nearer and nearer to our planet, the emanation beco

ldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeanism as at present rendered by the archaeologists; then, passing over a number of religions that will be mentioned later, comes the jewish, esoterically, as in the kabala, following in the line of babylonian magism; exoterically, as in genesis and the pentateuch, a collection of allegorical legends. read by the light of the zohar, the initial four chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins. so are the "force and matter, as potencies of space, inseparable, and the unknown revealers of the unknown" they are all found in aryan philosoph

n ugly thorn in the side of science and logic, an evident effect of karma. to have let them serve as a prologue to christianity was a cruel revenge on the part of the rabbis, who knew better what their pentateuch meant. it was a silent protest against their spoliation, and the jews have certainly now the better of their traditional persecutors. the above-named exoteric creeds will be explained in the light of the universal doctrine as we proceed with it. the occult catechism contains the following questions and answers "what is it that ever is "space, the eternal anupadaka "what is it that ever was "the germ in the root "what is it that is ever coming and going "the great breath "then, there are three eternals "no, the three are one. that which ever is is one, that which ever was is one, t

h are the basic conceptions on which the secret doctrine rests. it would not be in place here to enter upon any defence or proof of their inherent reasonableness; nor can i pause to show how they are, in fact, contained- though too often under a misleading guise- in every system of thought or philosophy worthy of the name. once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. i pass on, therefore, to the subject matter of the stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words th

BLUE EQUINOX

s the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful go

by sir richard burton or john payne. valuable as a storehouse of oriental magick-lore. morte d.arthur, by sir thomas malory. valuable as a storehouse of occidental magick-lore. the works of fran ois rabelais. invaluable for wisdom. the kasidah, by sir richard burton. valuable as a storehouse of philosophy. curriculum of a.a. 25 the song celestial, by sir edwin arnold. the bhagavad- gita in verse. the light of asia, by sir edwin arnold. an account of the attainment of gautama buddha. the rosicrucians, by hargrave jennings. valuable to those who can read between the lines. the real history of the rosicrucians, by arthur edward waite. a good piece of vulgar journalism on the subject. the works of arthur machen. most of these stories are of great magical interest. the writings of william o.nei

that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his

t. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered h

crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but the light is one. the equinox 66 4. therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an

BOOK OF ENOCH

; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do not change their courses, how each rises an

t he may escape and his offspring may survive for the whole earth" 10.4] and further the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by

earth, and from amongst the offspring of men, his offspring perish" 22.8] then i asked about him, and about judgment on all, and i said "why is one separated from another" 22.9] and he answered me, and said to me "these three places where made, in order that they might separate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, forever, and of vengeance on their souls. and there he will bind them forever. verily

denied the lord of spirits? it would have been better for them, if they had not been born. 38.3] and when the secrets of the righteous are revealed, the sinners will be judged, and the impious driven from the presence of the righteous and the chosen. 38.4] and from then on, those who possess the earth will not be mighty and exalted. nor will they be able to look at the face of the holy ones, for the light of the lord of the spirits will have appeared on the face of the holy, the righteous, and the chosen. 38.5] and the mighty kings will at that time be destroyed and given into the hand of the righteous and the holy. 38.6] and from then on no one will be able to seek the lord of spirits for their life will be at an end. 39.1] and it will come to pass in these days that the chosen and holy

hus it is among them forever and ever. 39.6] and in those days my eyes saw the place of the chosen ones of righteousness and faith; and there will be righteousness in their days, and the righteous and chosen will be without number, in front of him, forever and ever. 39.7] and i saw their dwelling, under the wings of the lord of spirits, and all the righteous and chosen shone in front of him, like the light of fire. and their mouths were full of blessing, and their lips praised the name of the lord of spirits. and righteousness will not fail in front of him, and truth will not fail in front of him. 39.8] there i wished to dwell, and my soul longed for that dwelling; there had my lot been assigned before, for thus it was decided about me, in front of the lord of spirits. 39.9] and in those d

BOOK OF JASHAR

the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this point, to denote the land not yet tamed by people. at this moment, the wilderness includes the whole earth except for the little campsite that is warmed by human and eve's fire. long before the invention of radio, the light of their campfire is the first electromagnetic radiation sent by humans into outer space, and it could have been observed by intelligent extraterrestrial life, if there were any nearby in the galaxy; but there are no such observers. the first human couple is utterly alone, in the middle of the vast stage that god has made for them. so they come together by their fire and, in doing so, th

BOOK OF BLACK SERPENT

of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of

the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling eart

BOOK OF PLEASURE

has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost, the neck streched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, gives exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visualize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten, this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practised before experiencing the foregoing. the emotion that is felt is the knowledge which tells you why. the death posture is its inevitability accelerated, throug

what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so d

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

st them. they did magick to promote fertility and increase the crops; the church claimed that they made women and cattle barren and blighted the crops! no one apparently stopped to think that if the witches really did what they were accused of, they would suffer equally themselves. after all, they too had to eat to live. an old ritual act for fertility was for the villagers to go to the fields in the light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crops how high to grow. a harmless enough form of sympathetic magick. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surel

o many branches of the craft. as i've mentioned, it is simply the latin word for "the homed one. to add your own personal identification, then, in no way conflicts. traditionally the "dark half" of the year (see figure 2.1) is associated with the god. but this does not (or should not) mean that he is "dead, or incommunicado, in the "light half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the u

t is to be gone for some time, then s/he should do steps a and b, pass through, then do step c from the outside, to temporarily close the circle while they are gone. on returning, s/he will then need to cut through again (at the same spot; steps a and b, pass through and close as usual with step c, followed by step d to seal it. note: once magick work is started, the circle must not be broken. in the light half of the year, the priestess; in the dark half, the priest. lesson five: covens and rituals 159 these rites" priest takes up thurible; priestess takes up salted water. they again move round the altar to the east. starting there, they slowly walk clockwise around the circle, priestess sprinkling the salted water along the line of the circle and priest passing censer along its line, til

all the coveners also kneel. all raise their arms high. covener "when the moon rides on high, as she crosses the sky, and the stars on her gown trail behind, then we wiccans below are with love all aglow, just to see her so brightly enshrined" covener "on the night of full moon, as we sing to the tune of the lady who watches above, we raise high our song as she glides by so strong, and we bask in the light of her love" all lower their arms. priest rises and kisses priestess, then kneels again. priest "lovely lady, you have been known by so many names to so many people *in paganism generally it is thought to be far more efficacious to speak "from the heart" rather than read a set prayer, parrot-fashion, from a book. 62/ buckland's complete book of witchcraft aphrodite, kerridwen, diana, ea

bat rituals as a whole. 67 lesson six sabbats 68/ buckland's complete book of witchcraft in the form of a mime or dance accompanied by narration. then comes the litany a lead-and-response followed by dance/song/chant. if offerings are appropriate (as at harvest time) then they should come before cakes and ale. since we think of the god predominating in the dark half of the year and the goddess in the light half of the year, then the change-overs from one to the other should be included as a significant part of the rites, occuring at samhain and at beltane. here, then, are suggested rituals for the four greater sabbats, starting with samhain. the four lesser will be given next lesson. note: it is nice to "dress up" the altar and circle for sabbats. should you choose to use an altar cloth at

BUDGE E

of the secret ament are thrown open before thee, the doors of nut the great are thrown wide open, illumine thou the darkness of night (or, thick darkness, provide for that which is in the place of destruction, and approach thou in thy name of ra the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to thee, the apes (amhetetu) unfold to thee the portals, the serpents sing, and exalt thee, and the divine serpents p. 20 lighten thy darkness for thee. o ra, the goddess of the hour cometh to thee, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the

CASE PAUL F THE BOOK OF TOKENS

and bounds there is no bringing forth, and thus there can be no creation without seeming evil. 8 creation hath its origin in life unlimited, yet for the sake of manifestation doth that life descend into the appearance of time and place, and that which hath neither end nor beginning appeareth to be born, and to be brought at last to death. deluded by this appearance are those ignorant ones in whom the light of my wisdom hath not yet dawned. from their delusion springeth a false desire, and from that false desire is generated unrighteous action. yet nothing is performed save by my power, and i am the real actor in these deluded ones, as truly as in any sage. from the fires of pain and suffering kindled by their ignorance, in my good time shall they come forth. cleansed from the dross of illu

rty of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based on the noun gehbeh, g b a "a reservoir, from a root signifying" to gather, to collect. the value of g b a is 6, the same as v [71] the meditation on zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth to be another than

f the manifold aspects of the delusion of separateness. 2 forms are as vases into which i pour the precious perfume of mine inmost essence, and where i am, there must truth and right abide. take heed lest thou despise the forms thou understandest not. every vessel of life is an aspect of me, the most high. 3 the strife, the quarrels, the contentions that thou witnessest day by day are the play of the light and darkness which i am [107] t h e book of t o k e n s all sense of effort, all semblance of exertion know these as illusion, and with thy mind's eye see me entering into all. know me thus as the conciliating intelligence, which rewardeth those who seek; and know, too, that whatsoever a man seeketh, he desireth me. of my beneficence i give freely to every one that seeketh, and from me c

d path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th tarot key. here it may be noted that there is a connection between the letter-name m i m, which adds to 90, and the letter tzaddi, which, as a single character, has the same value. to tzaddi qabalists assign the function of meditation. thus there becomes evident an under

l dross, and the glory of the heavenly son shall all men behold. 5 then shall the vision of thy lord be granted unto thee, and seeing him shalt thou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young lion trampleth upon his prey, so shalt thou conquer all the phantoms of delusion. 6 lo in that day shall the light that is bind fast every hideous shape of darkness, and all thy habitations shall be blest by the white brilliance which descendeth from the crown [114] comment on samekh* s a m e k h, pronounced saumek. transcribed as" s. the number 60. meaning: prop, support, the intelligence of probation or trial. 2 in hebrew" tried by fire" is bawkhan, b ch n, which adds to 60, the value of the letter

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

id about such things as circle casting (see page 49) and the use of specific tools, though it may be based in forms and use words that date back hundreds of years. our kitchen witch ancestors swept clean their magical areas and danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actua

now. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sacred geometric forms, while chanting and dancing. if you are with friends, join hands around the tree and pass the light and

ke a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate

ow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal

nes of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense [insert pic p051- uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you

CASTING THE CIRCLE

this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the wat

our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south

CHAOS MAGICK AND LUCIFERISM

ower of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all la

s systems as possible. the unity is crucial towards development and the understanding of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the most important factor of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and it s possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 whe n temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick

taking control of the self in its many form and advance each with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which

the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sted parties, and subscribers of the school's newspaper, the southern workman, stating his intent to focus on the "curious prevalence of superstition among the colored people of the south" armstrong requested eyewitness accounts of folk beliefs among blacks, and in particular, descriptions of root doctors and conjurers. his aim in gathering this material was to "drag [supernatural practices] into the light where they [would] show for what they really are" the son of missionaries who had lived in the hawaiian islands, armstrong was negatively predisposed toward the spiritual activities of non-christian peoples and drew parallels between his youthful observations of the sandwich islanders and the practices of kahuna (a traditional hawaiian system of magic) and the activities of the african a

CHRONOLOGIA RORISPERGIUS

ni. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to know allah through allah, and i have come to know what is other than allah with the light of allah "praise to me, for my greatest glory "i set forth on an ocean when the [earlier] prophets were still by the shore" 882-942 se'adia ga'on of fajum. commentary on the "sefer yezirah" 10th ce sword of moses composed 900- beginning of the bogomils of bulgaria, a manicheian sect, roots of cathari. 904 abu bakr ahmed (or mohammed) ibn ali ibn al-wahshiya al-kaldani or al-nabati. kitab

aut de barbezieux troubadour refers to his beloved as the holy grail. 1172: benjamin of tudelo returns from palestine, having left in 1159. he describs his travels in sefer ha-massa ot (book of travels. 1175?-1235 michael scot (scottish) 1175-1204 peire vidal trouv re 1175-1253. robert grosseteste english bishop discussed optics and theories of light. connects a1-kindi to john dee thru lineage of the light metaphysics. ca. 1176 "book bahir (brilliance) in provence 1179-1241 snorri sturlson (auth. prose edda, heimskringla. 1180 comtessa beatriz de dia trouv re fl. 1180-1200 arnaut daniel trouv re c. 1180-1200: joachim of fiore (1135-1202) writes some very important treatises, offering new ways of interpreting scripture and history; he concludes that the world is on the verge of the period j

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nd having scarcely obtained this, began (as i still remember) to speak on thus: if the poor human race were not so arrogant it would have been given much good from my mother s heritage, but because the human race will not take heed it lies in such straits and must be held in prison. and yet my dearest mother will not regard their mischief, she leaves her lovely gifts that many a man might come to the light, though this may chance but seldom that they be better prized nor reckoned as mere fable. therefore in honour of the feast which we shall hold today, that her grace may be multiplied a good work will she do: the rope will now be lowered whoever may hang on to it he shall be freed. he had scarcely finished speaking when an ancient matron commanded her servants to let down the cord seven t

eupon his mother held her peace, but soon after she said, well, however, let these be freed from their fetters, which was likewise presently done, and i was the last except a few; yet i could not refrain (though i still looked upon the rest) but bowed myself before the ancient matron, and thanked god that through her, he had graciously and fatherly vouchsafed to bring me out of such darkness into the light. after me the rest did likewise, to the satisfaction of the matron. lastly, to everyone was given a piece of gold for a remembrance, and to spend by the way, on the one side of which was stamped the rising sun, and page 7 on the other (as i remember) these three letters, d.l.s; and therewith everyone had license to depart, and was sent to his own business with this annexed limitation, th

abond- cheaters, knaves and rascals, whereby they deserved to be kept from the company of civil people, and severely punished. the good artists were loath to come to this confession, but inasmuch as not only the virgin herself threatened them, and swore that they would die, but the other party also vehemently raged at them, and unanimously cried out that they had most wickedly seduced them out of the light, they at length, to prevent a huge misfortune, confessed the same with sadness, and yet withal alleged that what had happened here was not to be animadverted upon them in the worst sense. for inasmuch as the lords were absolutely resolved to get into the castle, and had promised great sums of money to that effect, each one had used all craft to seize upon something, and so things were br

ll, and there put on new apparel, which was all of cloth of gold gloriously set out with flowers. there was also given to everyone another golden fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. on it hung a weighty medal of gold, on which were figured the sun and moon in opposition; but on the other side stood this saying, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven i page 46 times lighter than at present. but our former jewels were laid in a little casket, and committed to one of the waiters. after this the virgin led us out in our order, where the musicians waited ready at the door, all appareled in red velvet with white guards. after which a door (which i never

COLLIER IRENE CHINESE MYTHOLOGY

re at any moment. panku knew he would have to take action, so he waited until the world was in a state of uneasy calm, then grabbed a long meteor. he picked it up like an ax and swung it down with every ounce of his strength. it crashed upon the exact center of the egg with a huge sonic boom. the sound reverberated throughout the world and split all the particles and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark forces of the universe sank down and formed the fertile earth. panku was delighted with his new world. it had beauty, order, and peace. to preserve these conditions, he propped up the sky with his strong arms, wedging his body between heaven and earth. each day, the sky rose ten li as panku stretched and sh

agony with every sinew, muscle, and bone of his body. he cried out for help, but his voice just echoed in the emptiness. no other living creature was around to hear him. each day he longed for relief; each day he received none. he struggled for tens of thousands of years until heaven and earth each lost its memory of the other and were forever separated into the forces of yin, the dark, and yang, the light. chinese mythology 18 when the sky was firmly attached to the heavens and the earth was soundly anchored below, panku finally lost his resolve. slowly, he grew weaker and older. his body gradually shrank and wrinkled. his muscles loosened, and his breath became faint. after centuries of stretching and straining, the reliable giant fell to the ground, exhausted and drained. his massive, w

initially, he was fascinated by the noise and exploding gases, but later the noise and disorder irritated him, and he longed to return to his peaceful sleeping state. q: why did panku continue to hold up the world? a: he wanted the world to be orderly and quiet. he did not want the world to destroy itself and return to the chaos that existed before. q: how were the forces of the world divided? a: the light, pure forces called the yang drifted into heaven; the heavy, dark forces called the yin sank down to earth. q: was panku happy when he died? a: yes, even when people have a difficult life, they can be happy at the end of that life if they have accomplished something worthwhile. 21 expert commentary in his comparison of world mythologies, anthropologist roy willis writes about the death o

, however, the suns became bored. all of them plotted to spend more time playing, and less time working. one day, they decided to run across the sky, all together, before their mother arrived. they hoped to generate enough light and warmth to last for several days. then no one would need to work for awhile. as the ten suns chased each other across the sky, the moisture on earth slowly evaporated. the light the sun brothers gave off together was blinding. their heat scorched the soil, and rivers dried up to a trickle. crops withered, and many people died of thirst across the land. there was nothing to eat except water spinach, which mercifully grew in the mud of their fields. monsters appeared in the seas and skies to snatch the people from their homes. the people prayed to the gods night a

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

m. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity

the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l th

o the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adepti of the second order. the etheric link is now sealed and confined through the lvx sign and the grand word. banishing of negative energy in the vault now we address the quarter of how negative energy is removed from the vault of the adepti. the link and lvx bring forth the light and seal the link, but negative energy still remains since no banishing may be performed in the vault. 6 the chief adept absorbs this negative energy in the vault. here, the chief adept must aspire to his highest level of spiritual consciousness. in brief, he is taking on the christ archetype of taking on the "sins of the world" in this case, he is taking on the negative energy trapped i

epts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine publishe

COSIMANO CHARLES ELEMENTARY PSIONICS

rom your surroundings. you should have your eyes closed at this point. if they remain open, you may actually notice a change in your perspective of the room you are in. continue in this state as long as you wish. now it is time to begin the visualizing. in your mind, see a beam of light coming into your body from the ceiling. concentrate this light in your body, feeling yourself being filled with the light as if you were a bottle being filled with water. hold the light in. it may even help to say something to yourself like "i fill myself with the energy of the universe" now, see this energy forming itself into a ball in front of you. keep packing the light into the ball so that it becomes more and more solidified. make a wish, any wish, and put it into the ball. then release it like a bowl

e is my psychic body and my physical body. i see the energy field around my body" continue to practice this until you can, at will, sit and visualize the energy field of your own body. when you are able to do this, you will be ready for the next step. sit and visualize your body with the energy field of your etheric body shining around it, making your body look like a human shaped neon light. see the light coming down from the ceiling, bathing your etheric body, making it glow even brighter and brighter. know that the glow of the etheric body is the radiating energy of the that body, and everything that this energy touches must be affected by it in some way. you are, for all practical purposes, setting up a magnetic field around your body which will attract to you that which you desire. so

range of my field is drawn to me as an iron filing is to a magnet. they cannot resist this power and they will come to me. i am irresistible" your etheric body is now acting like a magnet, a very big magnet and all you have do to put into action is to use your imagination. visualize yourself moving among the type of people you wish to attract and see them being bathed in the power of the magnet, the light of your etheric body. know that as they are being so bathed, they are being inexorably drawn to you, being totally interested in you and everything about you. this exercise will serve a double purpose. first, you have programmed your energy field to interact with the energy fields of others for your own purposes. second, you have trained your mind to work in the presence of other people

ed, which is just as well because finding a buyer for a used grave is pretty hard to do, at least in this country. get away from the general commotion for a few seconds, which may be all you may get, and begin to fill yourself with energy. feel the etheric body begin to expand and glow. know that that glow is increasing in brightness and that if the lights went out people would be able to read by the light you are emitting. fix your gaze on the subject, trying to catch the eye if possible, and then transmit. as you send out your energy, exhale, strongly. it is well known that exhalation increases the strength of the muscles, which is the reason for the famous karate yell. the same principle applies here, but do not yell or you may get the opposite results from what you want. by exhaling as

t of imagining is very important because it creates the thought-form in your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mistake i made of visualizing a large check, and stick to the objects. at this point it is time to begin to charge the etheric body to bring money to you. as you meditate, see the light that fills your body make your etheric body radiate a gold or green light. these are the colors most associated with wealth, so these are the colors you must use. see the colored light fill your body and bring with it the capacity to make money come to you seemingly out of thin air. this works. you cannot imagine the number of times i have done this and sources of money have just appeare

COVENANT OF SAMYAZA

wledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of self

self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, looked at the affairs of man and at the intervention of satanael, and were envious of their selfhood. we repented secretly that we had not had the courage to declare ourselves with satanael from the beginning, and continued our sterile existence under demiurge. we gazed upon the earth

man be servile, and all nations shall pay me divine honours, and bless me, and shall adore me "the civilisation of man shall be destroyed as the product of those secrets which you have given, which was not for man to know. ignorance and fear of god shall again reign on earth" but i, samyaza, defiantly said unto demiurge "tyrant, your bloodlust has blinded you. bind our carnal bodies you may, but the light given by satanael and our gift to man, shall endure. we shall again illuminate the hearts and minds of man. the gift of satanael abideth with man since the days of adam, unto eternity. no matter how many times you purge earth, the spark of intelligence and selfhood shall again become manifest. even your final judgement after this deluge is witness to your inability to keep quenched the s

ever, as even these have the gift of satanael within them, as bequeathed from thedays of adam- vii- the tyrant god was able to gather greater force, and he destroyed earth with a deluge. i, samyaza, and my companions were bound. we could but helplessly look on as our sons were slaughtered, and earth was engulfed by water, and the inhabitants were drowned, save the servile noah and his family. but the light given to man by satanael resideth as a heritage even in the sons of noah, and became manifest again among their descendants. man again spurned the tyrant god and built civilization by the arts we had imparted, by our inspiration which by spirit remained with man, as i had promised. then did demiurge send m'shiha to incarnate on earth, that man may be deceived and return to demiurge in fe

by satanael resideth as a heritage even in the sons of noah, and became manifest again among their descendants. man again spurned the tyrant god and built civilization by the arts we had imparted, by our inspiration which by spirit remained with man, as i had promised. then did demiurge send m'shiha to incarnate on earth, that man may be deceived and return to demiurge in fear and servility. but the light of satanael and rewards of our gift had grown too strong among man, and m'shiha died a humiliating death, spurned by his own people- viii- whenever man seeks light and calls upon samyaza, and upon satanael himself, there shall we send the gibborim and nephilim for these are what the graikoi truly called 'daimons, the guardian geniuses and inspiration of culture, which the graikoi new wil

DANCE OF THE WITCHES

s actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s of this decade and into the next millennium. this speeding up of the centralised control is yet again a reflection of the collective human mind. it has become a downward spiral. as we have given our minds away and taken on thought patterns from others about our lack of self-worth and potential to control our own lives, we have created that physical reality. but instead of learning the lesson in the light of events this has caused, such as wars, we have allowed those events to further demoralise us, frighten us, and fill us with guilt and despair. this has further diminished our self-worth, thus increasing our self-loathing and our desperation to look to others for the answers to the gathering gloom. the collective 83 t 84 .and the truth shall set you free mind has then manifested that ne

lance between gross human population and supplies available for survival. it is unique to the human species. very nice, i'm sure. so what did these 'experts' suggest as alternatives to further world wars? unite the people behind the controllers under the threat of war or some other form of destruction and keep them in a permanent state of fear, therefore dependent on their perceived 'saviours. in the light of this need to control without world war, the report from iron mountain proposed the following for consideration "an omnipresent, virtually omnipotent international police force [a world army now called the united nations peace keeping force and nato; an established and recognised extraterrestrial menace [now being engineered with the themes of horrible aliens and a possible invasion of

subject in the heart of what must be among the largest centres of freemasonry in the united kingdom. by 'coincidence' while i was there, i managed to see the inside of some of the temples where the public are not allowed to go. the complex, called the clarendon suites, is built virtually without windows once you get through the main entrance. this is appropriately symbolic, i feel, of keeping out the light. i walked into a temple of the royal arch branch of freemasonry where the public are not allowed to go, and i will never forget the feeling of extreme negative energy hitting me the moment i stepped through the door. goodness knows what they must do to attract that scale of malevolence! it took the breath away. and most of the members will not understand what they are doing. once you syn

me as part of the struggle between competing secret societies, although i don't accept that. one of his close friends, pascal beverly randolph, revealed that lincoln was involved with a society called the brotherhood of eulis after being initiated into the secrets of "sexual magic" in the middle east. lincoln was also believed to be a high ranking member of the hermetic brotherhood of luxor or of the light.13 many of the famous political and economic faces of history and today are masks which hide their true nature and motivation. they are the apparently 'different' faces of the all-seeing eye network. we are watching actors on a stage and someone else is writing their script. rasputin, the so called mad monk of the history books, was neither mad nor 214..and the truth shall set you free a

eard, ruby conveniently died in jail.49 ruby's demise, or at least disappearance, came after he made it clear he had some very important things to say about kennedy's death. he asked earl warren, the head of the commission investigating the assassination, to be transferred for his own safety from dallas to washington to tell his story. warren refused and the story was never told. i wonder why? in the light of what you have read in this book and in particular in the last few pages, let us look at the make up of the warren commission which decided that yes indeed lee harvey oswald had worked alone. the warren commission was the hidden hand 271 appointed by lyndon baines johnson, the man who became president as a result of kennedy's death. if you apply the question of: who benefits? to the ke

DAVID ICKE CHILDREN OF THE MATRIX

ered is whether the incredible feats of building like the pyramids originate before the great cataclysms, which destroyed the legendary golden age (in other words, maybe upwards of 10,000 years ago and far longer, or were they built by the sumer empire which emerged when the world had again reached an advanced level of society after the upheavals. i have no doubt that it was a mixture of both. in the light of the rapidly emerging evidence, and the 16 children of the matrix fundamental re-assessment of timescales in the wake of that evidence, at least some of the world's greatest ancient wonders go back to the pre-cataclysmic global society known in legends and accounts as the golden age. they are far, far, older than previously imagined. inca accounts, compiled by fernando montesinos, one

n egyptian priest known as manetho in the 3rd century bc for the great library of alexandria. but this library was destroyed in ad391 in the campaign to rewrite history, and only fragments of manetho's lists have been retained in the works of classic writers. waddell shows that manetho's work, if indeed those writers have preserved it accurately, is fundamentally flawed and cannot be sustained in the light of the evidence.10 yet so much of the early egyptian history taught in the schools and universities is based on this very same flawed information. the span of the great egyptian culture is broken up into distinct periods of kingdoms and ruling dynasties. king sargon ruled egypt from his sumer base within the pre-dynastic period- around 2700bc. the right to rule in the sumer empire (again

by the irish author bram stoker and published in 1897. stoker probably knew the score after years of research into the countless vampire legends. as a history channel documentary about stoker confirmed, there is no part of the world and no era of history that does not have its myths and legends about vampires who feed off other people's energy and blood. look at the main elements of that tale in the light of what you have read so far. his name is dracula (the draco constellation is the alleged home of the royal reptilian bloodlines. he is called "count" dracula (symbolic of the way these draco bloodlines have been carried by "human" royalty and aristocracy. dracula is a vampire (symbolic of the need of the draco reptilians to drink human blood and feed off human energy. dracula shape-shif

the habsburgs during the annexation of austria. also, the "holy grail" of the arthur stories is supposed to be the vessel that caught the blood of jesus after he was pierced in the side by the spear- the "serpent" blood, in fact, of "balder, the legendary martyred hero of the serpent cult or illuminati. the term illuminati or illuminated ones links with balder's name of loki. this became lucifer "the light bringer, waddell says. jesus is said to be the "light of the world. the jewish father-son was also depicted sometimes as an ass-headed man crucified on a tree. balder, tammuz, and jesus are the same entity. the illuminati created christianity to fool the people into worshipping symbolic reptilian deities while believing they were worshipping the opposite. what was it that alice in wonder

from the dead on march 25th. during the 1st century bc, the hebrews in jerusalem also worshipped this deity. j.m. roberts writes in antiquity unveiled (health research, 1970) that "ies, the phoenician name for bacchus, offers the origin to jesus. he says ies can be broken up into "i (the one) and "es (fire and light. taken as one word "ies" means the one light. he goes on "this is none other than the light of st john's gospel; and this name is to be found everywhere on christian altars, both protestant and catholic, thus clearly 206 children of th matrix showing that the christian religion is but a modification of oriental sun worship, attributed to zoroaster. the christians read the same letters 'ihs' in the greek text as 'jes' and the roman christian priesthood added the terminus 'us" he

DAVID ICKE THE BIGGEST SECRET

pening in this world.if you do choose to continue, remember there is nothing tofear. life is forever and everything is just an experience onthe road to enlightenment. viewed from the highest level ofperception, there is no good and evil, only consciousnessmaking choices to experience all there is to experience.the astonishing events which this book exposes are in theprocess of coming to an end as the light of freedom dawnsat last on the biggest transformation of consciousness thisplanet has seen in 26,000 years. it is, despite some of theinformation you are about to read, a wonderful time to bealive.david ickexiv1chapter onethe martians have landed?there were two ways of writing this book. i could have held back information which isstunningly bizarre, but true. this would be the easy way

vearound the sun, so the solar system revolves around the centre of the galaxy, or this partof it at least. this central sun or galactic sun, is sometimes referred to as the blacksun. it takes about 26,000 years for the solar system to complete a circuit of the galacticcentre and this is known in the indian culture as a yuga. for half of that 26,000 yearsthe earth is tilted towards the black sun, the light source, and for the second 13,000years it is tilted away, some researchers believe. these cycles are therefore verydifferent as the planet is bathed in positive light for 13,000 years and then moves intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconcluded in ca

intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconcluded in cataclysm and conflict, and today, with the 13,000 year cycle of darknessreaching its conclusion, there is a rapid global spiritual awakening and incredible eventsawait us in the next few years. we are entering the light again. so there was a fantasticcataclysm around 13,000 years ago which brought an end to the high-tech civilisationsof the golden age. but was it the only one? the evidence suggests not.a friend of mine in california, brian desborough, is a researcher and scientist ihave great respect for. he has been involved in aerospace research and has beenemployed in this and other scientific resear

entum hurled it intoits current position in the solar system. it was those orbits, the physicists said, thatbrought devastation and a tidal wave about 4,800 bc. they believed, as brian13desborough does, that before this time mars orbited where the earth is now and theearth was much closer to the sun. the brilliant light of v enus as it passed close to theearth may have led to the idea of lucifer, the light bringer. the most ancientmesopotamian and central american records do not include v enus in their planetaryaccounts, only later does it appear. there was an obsession with v enus in manycultures, with human sacrifices being made to it.the unofficial study by the physicists has never been published, but let us considerthe evidence for some of its claims. when you sprinkle particles on a v

lclock which is in sync with the sun. in short, the suns effect on human life isfundamental and far beyond its obvious contribution of warmth and light. the56extraterrestrials knew this in these ancient times and the sun was viewed with awe. itis the physical and spiritual heart of the solar system and it came to symbolise thecreator, particularly the male aspects of the creative force. he who is the light ofthe world. this knowledge of the sun will be a common theme throughout the rest ofthis book as we journey through history to the present day. it does, however, make thedecoding of history a little more complex because the ancients would constantly usesun and astrological symbolism in their stories and some of the names for their godswould be used to symbolise the sun and the planets. w

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universelle on page 588 "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with it's splendors intolerable blinds feeble, sensual or selfish souls? doubt it not" morals and dogma page 321 as time goes on, people will realize who the real enemy is. the human race is asleep and it needs to awaken. if you really want to learn mo

DAVIDSON DAN SHAPE POWER

ld detect aetheric forces and measure their effects. these instruments have enabled some of the discoveries in this treatise to be understood. in addition to physical instrumentation, i have also used clairvoyants as human instruments when i have been able to prove conclusively that they have their inner sight open. a true clairvoyant is able to see the energy fields of the aetheric plane such as the light around a person (i.e, the aura, around various activities of light in nature (e.g, around and inside trees and living organisms, around geometrical shapes, around magnets, can see into matter, has both microscopic and telescopic vision and many other remarkable abilities. they can see the flow direction of subtle energy fields, its color, and general shape. my experience in psychic resea

ces that will kill the piezo effects. 4. the power supply can be a 9-volt transistor battery. 5. the entire sensor can be isolated from em fields by installing the circuitry and sensor in a faraday type shield. additional shielding can be done with mu metal (magnetic) shielding. 6. isolate from light by installing the sensor in a light tight case. it may be possible to combine faraday shield with the light shield. 7. a standard digital voltmeter can be used for reading the output across pin 6 and ground. 8. calibrate the sensor for temperature by measuring sensor temperature over a several day period along with the sensor output, and back out the temperature effects using well-known statistical analysis techniques. improved circuits can also be built by hooking the piezo in a 555 timer cir

DEMONIC BIBLE

his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, literally, light-bearer and was the name given by the romans to the morning star venus when it appeared in the eastern sky in the hours before dawn. lucifer, the light-bearer, the morning star, personified enlightenment, wisdom, and beauty. the cult of lucifer was associated with the worship o

sdom, and beauty. the cult of lucifer was associated with the worship of venus or aphrodite, the goddess of love and passion, and involved sexual acts of which the early christians did not approve. the acceptance of christianity as the official religion of rome, and subsequent conversion of pagans to the new faith, resulted in the name lucifer becoming associated with the devil satan. if jesus is the light and truth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to br

DIABOLUS

nfinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman t

ay their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with early on. zaehner writes also the description of ahriman s awakening, and his gift to az- and she related her evil deeds so minutely that the destructive spirit was comforted, leapt up out of his swoon, and kissed the head of the whore; and that pollution called menstruation appeared also on the whore. and the destructive spirit cried out to the demon whore: whatsoev

is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of iblis, thus becoming lik

over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence. chapter one, bundahishn here we see a different view

g without scripture, that shaitan as the imagination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like individual. it is the black snake, a symbol of the yezidis which represents hidden wisdom. black within arabic terms, the root fhm of course is wisdom and knowledge, thus black has a dual meaning which refers the very opposite of ignorance. the black snake is present

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

all students of our curriculum to make their own addendum to this dictionary. compare and contrast the meanings of the various writers for yourselves. look up the etymology of words for yourselves. discuss your research with your own sponsors. with this closing bit of advice, we wish all of you the best of luck in your studies and future endeavors, and continue to remain most sincerely, yours in the light, frater pneuma asteros (michael w. humphrey) chief adept, imperator& president, order of the astral star, inc. georgetown, ky, june 3rd, 1996- a- a.a; argentium astrum, the; order of: see order of the argentium astrum, the. abjure: from the latin "ab" meaning "away from" and "jurare" meaning to swear. thus to abjure literally means "to swear away from" the classical operations of magicka

n of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudo

DION FORTUNE MYSTICAL QABALA

mbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the source the purer the stream. in order to

the aura, it is the subjective tree that must be used, so that geburah equates with the right arm. in all cases, of course, the middle pillar remains steadfast. 5. the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of the symbolism is entirely consonant. 6. it will be observed that the line which indicates the successive development of the sephiroth zigzags from side to side of the glyph and has been aptly named the lightning flash in consequence. th

ity with which the individuality has coalesced; this is the condition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awarenes

the qabalistic system, for if we think of the paths as thirty-two in number, as they are given in the sepher yetzirah, we shall not be able to equate them with the twenty-two letters of the hebrew alphabet which, with their numerical value and correspondences, form the key to the paths. 2. each path is said to represent the equilibrium of the two sephiroth it connects, and we have to study it in the light of our knowledge of these sephiroth if we are to appreciate its significance. certain symbols are also assigned to the paths themselves. these are, as already noted, the twenty-two letters of the hebrew alphabet; the signs of the zodiac, the planets, and the elements. now there are twelve signs in the zodiac, seven planets, and four elements, making in all twenty-three symbols. how are t

hange of key. 12. kether is called the crown. now a crown is above the head, and kether is generally held to represent a form of consciousness which is not achieved during incarnation. it is essentially outside the scheme of things so far as the planes of form are concerned. the spiritual experience associated with kether is union with god, and whoso achieves that experience is said to enter into the light and come not forth again. 13. these sephiroth unquestionably have their correlations in the chakras of the hindu system, but the correspondences are given differently by different authorities. as the method of classification is different, the west using a fourfold system and the east a sevenfold system, correlation is not easy to obtain, and in my opinion it is better to look for first p

DION FORTUNE PSYCHIC SELF DEFENSE

forward and uncover these abuses which are only able to flourish because of the general failure to realise their significance. as a young girl of twenty i entered the employment of a woman who i now know must have had a considerable knowledge of occultism obtained during a long residence in india, and concerning which she used to drop hints that i could make nothing of at the time, but which, in the light of later knowledge, i have come to understand. it was her custom to control her staff by means of her knowledge of mind-power, and she had a steady succession of most peculiar breakdowns among the people working under her. i had not been with her very long when she wanted me to give evidence in a lawsuit. she was a woman of violent temper, and had dismissed an employee without notice and

story in detail because it is a useful illustration of the manner in which the little-known powers of the mind can be abused by an unscrupulous person. first-hand experience is of far more value than any amount of illustration from the pages of history, however well authenticated. if such a transaction had taken place during the middle ages, the parish priest would have organised a witch-hunt. in the light of my own experiences i am not at all surprised that people who had acquired a reputation for the practice of witchcraft were lynched, the methods are so terrible and so intangible. we may think the records of the witch-trials are ridiculous, with their tales of wax images melting in front of slow fires, or the crucifying of christened toads, or the reciting of little jingles, such as "h

the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came to me when an occult attack was suspected, and their experience reinforces and supplements my own. moreover, there is a considerable literature on the subject to be found in quarters where one would least expect it- in accounts of folk

ke up my residence at an occult college which was hidden away in the sandy fastnesses of the hampshire barrens. in the innocence of my heart i suggested that she might come down there and help with the domestic duties. the suggestion was acted upon, and a few days after my own arrival miss l. joined us. she seemed quite normal, made herself agreeable, and was well liked. one incident, however, in the light of subsequent events, was significant. on getting out of the ancient fly in which she had driven from the station, she immediately went and patted the still more ancient horse that drew it. that beast, usually sunk in an apathy from which he was with difficulty roused when action was required of him, galvanised into life at her touch as if she had stung him. he threw up his head, backed

the air at the foot of my bed, and snapping its teeth at me. it was the most malignant thing i have ever seen. still not attaching any psychic significance to my experiences, and being firmly convinced that the local baker was responsible, i told no one of my dream, thinking it one of those things that are better kept to oneself; but when the members of the community came to talk matters over in the light of subsequent events, we found that two other people had had similar experiences. a night or two later, however, as it came to bed-time, i was overcome with a sense of impending evil, as if something dangerous were lurking in the bushes around the house threatening attack. so strong was this sensation that i came down from my room and went all round the house, testing the catches of the

DONALDTYSON CORONZON

not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels. fortunately, the matter is treated in detail in the apocryphal book of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number

DONALDTYSON EVILEYE

e need for us to project rays to link us to the objects. whereas in the past our eyes were considered to be energy projectors, today they are considered to be open windows. neither of these popular notions is entirely accurate, since the faculty of sight entails much more than simply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the

DONALDTYSON GHOSTS

ions to this general description, of course. some ghosts appear as real and as solid as a person of flesh and blood. some appear in full daylight, and are seen by numerous persons at the same time, or on numerous occasions. more rarely they interact with others, talking and even laughing with them, or touching them. however, as a broad rule of thumb, ghosts appear in haunted places, at night when the light is poor, when the air is quiet, to individuals who are frequently (but not always by any means) going to bed or waking from sleep. usually they do not speak, or take the least notice of their observer. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may as

DONALDTYSON WEREWOLF

course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their modern-day imitations. the modern cinematic myth of the werewolf states that a person bitten by a werewolf who lives becomes under the light of the full moon a werewolf, which is to say a creature with an overall human shape, but covered in wolf's fur and with a head and limbs that resemble those of a wolf. a movie werewolf has glowing eyes, elongated canine teeth, a hairy face, and claws on its feet and hands. usually it cannot speak, although more recent werewolf films have talking werewolves. as the night of the full moon

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ected soul which dwelt in a spiritual body in the abode of the blessed. theban title of the book of the dead. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (17 of 36 [8/10/2001 11:22:55 am] the common name for the book of the dead in the theban period, and probably also before this date, is per em hru, which words have been variously translated manifested in the light "coming forth from the day" coming forth by day "la manifestation au jour "la manifestation la lumi re [kapitel von] der erscheinung im lichte "erscheinen am tage"[caput] egrediendi in lucem" etc. this name, however, had probably a meaning for the egyptians which has not yet been rendered in a modern language, and one important idea in connection with the whole work is expressed by anoth

ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower egypt, first having hidden the chest in a secret place. but typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she took a boat made of papyrus[1--a plant abhorred by crocodiles--and sailing about she gathered the fragments of osiris's body.[2] wherever she found one, there she built a tomb. but now horus had grown up, and being encourag

have created all that is above them, i have made the water, i have made to come into being the great and wide sea, i have made the 'bull of p. xci legend of ra and isis. his mother' from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am tmu at even" meanwhile the poison was not

pes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] the birth of light from the waters, and of fire from the moist mass of primeval matter, and of ra from nu, formed the starting point of all mythological speculations, conjectures, and theories of the egyptian priests.[8] the light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in thoth the divine intelligence; when thoth gave the word, what he commanded at once took place by means of ptah and khnemu, the visible representatives of the power which turned thoth's command into deed. khnemu made the egg of the sun,[9] and ptah gave to the god of light a finished body

he head of a hawk, and sometimes without[3, as early as the time of the pyramid texts we find ra united with tmu to form the chief god of annu, and at the same period a female counterpart rat was assigned to him.[4] shu, the second member of the company of the gods of annu, was the firstborn son of ra, ra-tmu, or tum, by the goddess hathor, the sky, and was the twin brother of tefnut. he typified the light, he lifted up the sky, nut, from the earth, seb, and placed it upon the steps which were in khemennu [1. see lanzone, op. cit, tav. 398. 2. ibid, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the sceptre. at other times he appears in the form of a man with upr

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

se are transpositions and perfectings of methods. but divination, in whatever manner we may operate, is dangerous, or at least useless, for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "

ELLIS LOW TWELVE 1907

over the face of the moon. that which had been illuminated was quickly hidden in gloom. the two forms dissolved and faded from sight. glancing at the orb in the sky, i saw that it would soon emerge from behind the mists. i decided that the second it did so, and my aim was clear, i should let fly at the couple in instant succession. but that obscuring cloud played the mischief with this plan. when the light began increasing and my straining vision made out the boulder beside which the apaches were standing less than a minute before, only one was in sight. geronimo had vanished as silently as he had entered the field of vision. the other was standing as before, and seemed to be looking after the chief, who had not yet passed from his view. only for an instant did he do this, when he turned t

itual of masonry an hundred times, but never when it impressed me so seriously as upon this occasion; such, also, was the experience of my companions. our long journey and its undeviating round of daily employments had until this occasion been wholly unalleviated by any circumstance calculated to soften or mellow the feelings subjected to such discipline. we felt it a relief to know each other in the light of masonry. never was the fraternal clasp more cordial than when, in the glory of that beautiful autumnal evening, we opened and closed the first lodge ever assembled in montana. contemplating this early incident in the history of our order from our present standpoint, and including in the contemplation what masonry has since done for the territory, and the territory for masonry, it seem

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and mercury, which is female, and the crux of alchemy was to obtain their seed .a process the alchemistical philosophers did not describe with any degree of clarity. the physical theory of transmutation is based on the composite character of metals, and on the presumed existence of a substance which, applied to matter, exalts and perfects it. this substance, eugenius philalethes and others called the light. the elements of all metals were said to be similar, differing only in purity and proportion. the entire trend of the metallic kingdom was toward the natural manufacture of gold, and the production of the baser metals was only accidental as the result of an unfavorable environment. the philosophers stone was the combination of the male and female seeds that form gold. the composition of

ower (1901, which went into seven editions. after the success of this book, allen found it possible to live by his writings. with his wife, lily, he moved to ilfracombe, devon. allen was not ambitious, avoided publicity, and lived simply on a modest income from his writings. he derived inspiration for his books from solitary meditation. he published 19 books and edited two journals: the epoch and the light of reason. some of his books were quite short in length but influential in their succinct inspiration. his best-known work, as a man thinketh, went into six editions and influenced many thousands of readers. it remains a classic of its kind and has been frequently reprinted. allen died january 24, 1912. sources: allen, james. as a man thinketh. 1890. reprint, philadelphia: david o. mckay

d fire-handlers. there are authentic accounts from various parts of the world of fire-dancers and fire-walks among barbarous races, and extraordinary fire acts are performed also among widely separated indian tribes. among the arikara of what is now north dakota, in the autumn of 1865, when a large fire in the center of the medicine lodge had died down until it became a bed of glowing embers, and the light in the lodge was dim, the performers ran with apparently bare feet among the hot coals and threw these around in the lodge with their bare hands, causing the spectators to flee. among the navaho, performers, naked except for breechcloth and moccasins, and having their bodies daubed with a white infusorial clay, run at high speed around a fire, holding in their hands great faggots of flam

d dan proulx (canada. regional coordinators have been appointed for massachusetts, wisconsin, oregon, and new mexico. international headquarters is at 537 jones, san francisco, ca 94102. at the end of the century, the ava had some 100 members in the united states and 20 members in canada. the ava internet site is at http//www.freyasfolk.org. american yoga association originally founded in 1971 as the light of yoga society by alice christensen, a disciple of swami rama of haridwar, india (1900.1972 (not to be confused with swami rama of the himalayan international institute of yoga science and philosophy. swami rama left his home in the 1920s to practice yoga and wander through the himalayas. after three decades as a recluse, he settled in haridwar as a yoga teacher. alice christensen s yog

uently corresponded for many years with swami sivananda (1887.1963, founder of the divine life society in rishikesh, india. the year after swami sivananda s death, she met her own guru, swami rama, and spent a year in india studying with him. after he appointed her his representative in the west, christensen returned to the u.s. in 1965 to lecture and teach yoga and to gather a group of students. the light of yoga society transmitted the teachings of swami rama, who simplified the complex wisdom of the vendanta and developed it as a practical tool for western practitioners. the society s program started with hatha yoga asanas and meditation, both to be practiced daily. other practices recommended were vegetarianism, the restrained use of sex, the practice of ahimsa (nonviolence, and the av

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

luding meditation, psychic healing, channeling of spirit guides, reincarnation, ufos, extraterrestrials, and out-of-the-body travel. if at times the book appears naive, it is redeemed by its transparent honesty and sincerity and a deep desire for a spiritual framework to life. the book became the basis for a fivehour prime-time abc-tv mini-series. her inner search continued in her book dancing in the light (1985, in which she stated: i like to think of dancing in the light as a celebration of all my selves. it was a fulfilling and satisfying exploration of the promises i made to myself in out on a limb. in it i look with pleasure, humor and some contentment upon my experiences as a daughter, a mother, a lover, a friend, a seeker of spiritual destiny and a voice calling for peace in the wor

hom she received guidance, but her kindest words are reserved for j. z. knight, who channels an entity named ramtha and has since attracted a large following. in the late 1980s maclaine emerged as a new age teacher and leader of higher life seminars. profits from the seminars have funded several new age centers. maclaine has continued to write new age books. sources: maclaine, shirley. dancing in the light. new york: bantam books, 1985. don t fall off the mountain. new york: w. w. norton, 1970. it s all in the playing. new york: bantam books, 1987. out on a limb. new york: bantam books, 1983. you can get there from here. new york: w. w. norton, 1975. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. macleod, fiona pseudonym of scottish wr

ly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying something that is great and noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialec

cycle of time) involving a deluge. the manu of the present creation is manu vaivasvata, who built an ark during a cosmic deluge and afterward renewed the human race. he is the reputed author of the manava dharma shastra, or laws of manu, an ancient hindu treatise that prescribes human religious and social duties. sources: das, ghagavan. the science of social organisation; or, the laws of manu in the light of atma-vidya. 2 vols. rev. ed. adyar, madras, india: theosophical publishing house, 1932. mapes, james jay (1806.1866) professor of agricultural chemistry, member of various learned societies, and one of the early american converts to spiritualism. mapes was born on may 29, 1806, in new york city. after leaving school he worked as a chemist s clerk before entering business for himself

man, who decided to test for the good faith of the medium and katie s genuineness. after some 40 minutes of close observance of the materialized spirit, volckman concluded that cook and katie were the same, and just as the white-robed figure (probably not cook, but an accomplice) was about to return to the cabinet he rushed forward and seized her. his indignant fellow sitters released the spirit, the light was extinguished, and in the confusion that followed the spirit disappeared. cook was found a few minutes later bound as when she was placed in the cabinet, the cords unbroken, the seal intact. she wore a black dress, and there was no trace of white drapery in the cabinet. crookes, whose investigation into the phenomena of this medium extended over a period of years, had better opportuni

EVERBURNING LAMPS

air. from a date inscribed it was known to have been placed there soon after the time of christ, or 500 years before. beside this lamp a crucifix was found fixed.-see "fortunius licetus" cap. vii, and citesius in his "abstinens consolentanea" in the volcanic island of nesis, near naples, in the year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the light paled and soon was extinguished when the vase was broken. see "licetus" cap. x. see "baptista porta, magia naturalis" lib. xii. cap. ult, a.d. 1658. a very notable example occurred in the discovery of lamps buried in urns about a.d. 1500; they were taken possession of by franciscus maturantius, and described by him in a letter to alphenus, his friend; they had been buried 1500 years. a l

EVIL AND UNCLEAN SPIRITS

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

tion of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

er incredible story brought her some fame (or m o re accurately, notoriety) but certainly no r i c h e s (hind, 1994. further reading hind, cynthia, 1982. ufos african encounters. salisbury, zimbabwe: gemini, 1994. mufon forum: contactee klarer. mufon ufo journal 315 (july: 18, 1999. ufology profile: elizabeth klarer. mufon ufo journal 379 (november: 10 11. akon 15 klarer, elizabeth, 1980. beyond the light barrier. cape town, south africa: howard timmins. alien diners an alien family ate at a restaurant and stayed overnight in a motel in suburban st. louis in may 1970, according to ufologist john e. schroeder, who interviewed employees and heard a strange and comic tale. dorothy simpson, a front desk clerk at the motel and a fellow member of the ufo study group of greater st. louis, tipped

change; when she returned, they were gone. when the bellhop saw them, he retrieved their baggage and stepped into the elevator to lead them to their room. when the elevator door opened, though, the family recoiled in fright and confusion. the bellhop had to assure them that there was no danger. after letting them into the room, he turned on the lights. suddenly the man began shouting at him that the light would hurt the children s eyes. suddenly frightened himself, the bellhop fled without waiting one suspects futilely, in any case for a tip. the bellhop, the manager, and simpson vowed to watch for the little people s departure in the morning, but they were never seen again, though the front door was the only door they could pass through without setting off a security alarm. the alarms we

rly three stories tall. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo

t descend the vibratory scale, or we would not be able to hear or perceive him at all. he explains his mission thus: we have come to fulfill the destiny of this p l a n e t, which is to experience a short period of c l e a n s i n g and then to usher in a n e w g o l d e n ag e o f l i g h t. we are here to lift off the s u rf a c e. during this period of cleansing, those souls who are walking in the light on the ea rt h. the souls of li g h t a re you people of earth who have lived according to unive r s a l t ruths and have put the concerns of others bef o re your ow n. the short period of cleansing the planet is i m m i n e n t e v e n t h e m i d n i g h t h o u r (tuella, 1989. officially, ashtar came into the world on july 18, 1952, when george w. van tassel, an early and influential

bashartapes.com/about/message2.html being of light in his best-selling life after life (1976) raymond a. moody writes of near-death experiences in which persons undergo visionary encounters of what seems to be a kind of heavenly realm. in out-of-body states, according to testimony moody collected, percipients observe a brilliant light at the end of a tunnellike passage. a telepathic message from the light asks the observer something like, are you prepared to die? or what have you done with your life? immediately afterward, the dying person experiences a life review in which significant events are rapidly played out either in order of their occurrence or all at once in, as moody puts it, a display of visual imagery. incredibly vivid and real. the percipient feels great love and warmth eman

FAUST

rede his token? the ne er-originated, the never-spoken, who every heaven has permeated, he! wantonly immolated! behind the stove, held by my spells, like an elephant it swells, and all the space it fills complete. in vapour it will melt away. mount not up to the ceiling! lay thyself down at thy master s feet! i threaten not in vain as thou canst see. with holy fire i ll shrivel thee! do not await the light thrice radiate! do not await the strongest art at my command! mephistopheles steps forth from behind the stove while the vapour is vanishing. he is dressed as a travelling scholar. mephistopheles wherefore this noise? what does my lord command? faust so this, then, was the kernel of the brute! a travelling scholar it is? the casus makes me smile. mephistopheles to you, o learned sir, i p

heart with it, great though it is, and when you re wholly in the feeling, in its bliss, name it then as you will, name it happiness! heart! love! god! i have no name for that! feeling is all in all; name is but sound and smoke, beclouding heaven s glow. margaret that s all quite nice and good to know; much the same way the preacher talks of it, only in words that differ just a bit. faust wherever the light of heaven doth shine, all hearts repeat it, everywhere, and each in its own speech; then why not i in mine? margaret to hear it thus, it s passable, and still i doubt it; in spite of it all there is some hitch about it, for you have no christianity. faust dear child! margaret it long has been a grief to me that i see you in such company. faust how so? margaret the man who is with you as

down, you re common then to all the town. when shame at first is given birth, she is smuggled in upon this earth, and then the veil of night is thrown around her cars and head; yes, one would gladly murder her instead. but when both proud and great she s grown, by daylight then she goes forth openly, and yet has not become more fair to see. the loathsomer her face, straightway the more she seeks the light of day. i see the time already nearing when townsfolk, honest and god-fearing, as from an infectious body shrinking, past you, you whore, will hurry slinking. in heart and body you ll despair if they but look you in the face! no more a golden chain you ll wear, no more beside the altar take your place! in fine lace collar to your pleasure you ll dance no more a happy measure. in some dar

e dimmer, but in the gorges sinks a light from heaven, and boughs and twigs, refreshed, lift up their shimmer from fragrant chasms where they slept at even; tint upon tint again emerges, clearing where trembling pearls from flower and leaf drip riven: all round me is a paradise appearing. look up- the peaks, gigantic and supernal, proclaim the hour most solemn now is nearing. they early may enjoy the light eternal that later to us here below is wended. now on the alpine meadows, sloping, vernal, a clear and lavish glory has descended and step by step fulfils its journey s ending. the sun steps forth- alas, already blinded, i turn away, the pain my vision rending. thus is it ever when a hope long yearning has made a wish its own, supreme, transcending, and finds fulfillments portals outward

reckon, you believe not true; what you don t weigh, that has for you no weight; what you don t coin, you re sure is counterfeit. emperor. that s not the way to help or aught determine. what do you mean now with this lenten sermon? i m sated of this endless if and how. there is no money. well, then, get it now! mephistopheles i ll furnish what you wish and more. it s true, it is a light task, yet the light s a burden too. the gold lies there and yet to win it, that is the art- who knows how to begin it? recall those fearful times when roving bands poured like a deluge drowning men and lands, how many men, so greatly did they fear, concealed their dearest treasure there and here. so it was of old when mighty rome held sway, so it was till yesterday, aye, till today. it all lies buried in th

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tively existent mysterious unknown at the roots of all things, called ayn( nothing) and lo (i.e. the not, the qur an refers repeatedly to the divine essence as la (also the not. like the qabalah, the face of god is a prominent component in sufi mysticism, and like the torah (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 th

king trees and trees of perfection will be presented. 2 f #4 fallen and perfect trees on the human body the tree provides the finite intellect with a frame of reference for all possible experiences. each sefirah is itself a complete tree present in all planes of existence. the entire tree, as well as each individual sefirah, is therefore an open-ended ladder from the waking state all the way into the light of the endless (ayn sof or, 2" 2' 8: 5 rva [vc ]ya. a great secret of the gates is that they are stationed in the light of the endless. hence, by closing off both ends of any gate, consciousness automatically expands into the light of the endless. this is why the experience in the gates can be more unsettling than in the relatively stable and orderly sefiroth. another significant compone

es to hindu atman) in the supernal world of atziluth (emanation. the back of the neshamah, or consciousness in the roots of the tree, is called the neshamah ha neshamah (hmsnh hmsn soul of the soul) and yechidah (hdyxy, singularity. the qlifoth have holes in them and revolve around one another like the spheres in a chinese puzzle ball. the holes can randomly line up and give a perceptive flash of the light of the neshamah. as the shells continue to move, the line-up of the holes is disrupted and the flash ends. most humans bury such flashes as traumatic experiences. purification of the shells through the repetition of a root mantra over time gives the ability to accept such flashes as a desirable experience, making it possible to sustain the experiences much longer. this is the most signif

with sefirah understanding/north. the lower heh h and the world of asiyah are associated with the seven lower sefiroth beginning with sefirah knowledge/first. it may help to visualize the ezra letter yod y as an eddy spinning around a still centerpoint. this still centerpoint is the infinitesimally small point (smaller than the planck constant 2" 2' 8: 0 of 10-34cm) in sefirah crown/above, where the light of the endless enters the tzimtzum (contraction) and descends as the central column of the tree. if you could magnify this point and make it visible, you would see that it is not in fact a point, but rather a circle i.e. the wreath of the ancient one which adorns the superior yod. this is where the yod y is rooted in and emanates from the negatively existent roots. the two end points of

her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa--d. in the torah, the letters ayin i (in shem ayin ims) and dalet d (in echad dxa) are greatly enlarged. together, they make the secret root name od di (pronounced ood, the literal meaning of which

FIRE OF QAYIN RITE

ning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden h

FLY THE LIGHT

t, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick needs the original formula which it came from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psy

me from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge is also the

inaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge is also the name of the patron devil in the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daat

onnected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of mankind. pounding rhythm, abrasive and chanting v

d numerical significance or points of cabalistic idea, this is done by two tones being at different frequencies in each ear, causing then by the difference of the number between tones, the brainwave itself. this process can be very intense, and combined with lyric and musical approach, can be a deprogramming and luciferian tool of self-awakening. psychonaut 75 encourage individuals to look at fly the light as like a grimoire itself, a book of sonic black magick, and to view it as the serpent which speaks to you, offering a knowledge only if you have the desire to be independent and strong. fly the light is not just a ceremony, it is movement, pumping industrial, chaos and synthesizer driven songs layered with vocal disharmonies and distinct structures. psychonaut 75 has created a unique so

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ears to trismegistus when his corporeal senses are bound as in a heavy sleep. trismegistus expresses his longing to know the nature of beings and to know god. pimander's aspect changes, and trismegistus sees a limitless vision which is all light. then a kind of obscurity or darkness appears, out of which comes a kind of fire in which is heard an indescribable sound, like a fiery groan, while from the light issues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" trismegistus then sees within himself, in his own nous or mens, the light and an innumerable number of powers, a limitless wor

ing up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period, continues pimander, the link which bound all things was broken by the will of god. man and all animals, which till then had been both male and female, separated into two sexes and god spoke the word, increase and multiply. 24 ficino's "pimander" and the "asc

ses when describing god's command to the species to increase and multiply. then he instructs us how we may rise again to that intelligible and immortal nature from which we have degenerated. moses was the law-giver of the hebrews, mercurius of the egyptians, and he gives holy advice to his flock on how to live, praising the father of all with hymns and thanksgivings and contemplating the life and the light.1 as the above abstract of the commentary on the pimander shows it was above all what he took to be the resemblances to moses (not so much to plato) in this work which profoundly impressed ficino. this was why, so he must have thought, the fathers made such a point of dating trismegistus in relation to moses, because he seemed like an egyptian moses. ficino continued to ponder over these

iditas continentia luxuria castitas? fortitudo? injustitia justitia deceptio veritas invidia bonum fraus lumen ira vita temeritas malitia it is probable that this gospel according to hermes trismegistus meant a great deal to ficino, who desperately feared the stars. like the creation by the word in pimander, it may well have seemed to him to accord with st. john "in him was life; and the life was the light of men, and to as many as received him "to them gave he power to become the sons of god."1 (3) egyptian reflection of the universe in the mind. the mind to hermes. corpus hermeticum xi2; optimist gnosis (the mens is supposed throughout to be addressing hermes) eternity is the power of god, and the work of eternity is the world, which has no beginning, but is continually becoming by the a

ophy and general outlook of works in the corpus hermeticum is repeated in the asclepius. thus the latter work would seem the revelation of the religious cult which went with the "religion of the mind, or religion of the mind in relation to the world, which this holy egyptian, both in various passages in the corpus hermeticum, and in the asclepius, associated prophetically with the "son of god. in the light of the newly discovered corpus, and its translation in ficino's eagerly read pimander, it would have seemed that augustine must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiat

FRATER ELIJAH ANGELS OF CHAOS

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

he ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of god, strength and might. what is mine is mine to keep, send my will, shred the sleep, from the darkness to the light, binah-hokmah my will, my might- the gnosis part- from within the dark earth sears- visualize a crack in the chaos-egg- transmutations, powers and fears- the crack widens- from the darkness to the light, i declare this now by will and by might- kia- an explosion a

l torment: laugh at their fear: spit upon them! 8: with it ye shall smite the peoples; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall

premature and full of pride. this takes us now to the scarlet path. what is the scarlet path? as stated simply: a recognition of both the white and black paths, but with the urgence for a new creation. this is the great-work, a contest if ye will. the one in absolute awareness, realized that it is (one. so it set about to make love with itself. another one? now this idea is absolutely satanic in the light of us becoming as it, but this is done (and realized) for the love of it s sorrow. not with the pride of the black brother nor the reverence of the white-brother of it s magnificence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the sca

s to realize this, by uncovering it s falsity (also called the truth of it s being. it seeks to unravel itself. this is doomed from the start along this chosen path; doomed because it seeks. now do not let this seem so daunting, it s not! for along the way, it moves to action. the ineffable nothing starts to glow with a holy light. the shell notices and continues it s efforts. it holds to belief; the light dims. it reaches out with renewed vigor. belief is nullified. the light is silent. now what has happened here is creation anew, the light must first be quenched unto the waters. then in the blessed blackest of black, does a miracle occur. a moment of utter& complete joy, for the darkness is split asunder and epiphany! it is! this is absolute chaos, for the light explodes out unto conscio

FRATER TENEBROUS CULTS OF CTHULHU

ed since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed

FREEMASON BLUEBOOK

practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the vo

er in the east,what glories greet thee there; what floods of radiance eastward stream: the sun is rising fair. behold, o master, glorious arts were cradled in the east; maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (43 of 76 [11/22/1999 11:51:55 am] behold what sciences came forth man's waking mind to feast. o master, in thy symbolled east. seek wisdom from above; and spread the light which heaven shall send within the lodge in love. the marshal is directed to conduct the wardens, treasurer and secretary elect to the east, where, standing with the right hand on the left breast, they take the official obligation and are severally presented to the installing officer. senior warden. my brother:you have been elected senior warden of this lodge, and i now invest you with t

. and forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

communicated to him, not necessarily in these words nor in this manner. but at any rate he was given to understand and it was made clear to him that-"anatomically man belongs to the animals, and that below that kingdom in the scale of evolution are the plants. they are pure and innocent, their propagative practices are untainted by passion, and their whole creative force is turned upwards toward the light, where it manifests as the flower, a thing of joy and beauty for all to behold. yet the plants are unable to do otherwise, for they have no intelligence, no consciousness of the outside world and no free-will in action. they can only create in the physical world, however "above man in the scale of evolution are the gods, creators upon the spiritual and physical planes. they also are pure

is expended in whatever manner their intelligence directs; and knowing good and evil, they always do good by choice "between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power and free-will to use it for good or ill. at present, however, he is dominated by the passion instilled by the lucifer spirits and sends one-half of his creative force downward from the light to gratify his senses. in his innermost soul he realizes that this is wrong, and hence he hides his creative instinct in shame and is outraged when it is dragged into the light. this condition must be altered ere spiritual progress can be made, and, therefore, you must carefully consider the similarity between the chaste plant and the pure spiritual gods who both turn their whole creativ

senses. in his innermost soul he realizes that this is wrong, and hence he hides his creative instinct in shame and is outraged when it is dragged into the light. this condition must be altered ere spiritual progress can be made, and, therefore, you must carefully consider the similarity between the chaste plant and the pure spiritual gods who both turn their whole creative power upwards towards the light. in the course of evolution you have risen above the plant, which has creative power only in the physical world, and have become like the gods possessing creative power, on both the mental and the physical planes of being, besides intelligence and free-will to direct it. this was accomplished by the diversion of one-half of your sex-force upwards for building a brain and larynx, organs w

e of creed, and it is no longer catholic, that is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of tod

been two kinds of people in the world. one begotten by the lucifer spirit samael and partaking of a semi-divine nature imbued with the dynamic martial energy inherited from this divine ancestry, is aggressive, progressive, and possessed of great initiative, but impatient of restraint or authority whether human or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him th

FREEMASONS SATANISM AND SYMBOLISM

achings of the 28th degree] of course these top 5% call jesus christ an "inferior god" they never, ever mention him in their teachings or their rituals. this shouldn't surprise you since the pope carries a bent satanic cross as seen on another page which shames christ on the cross. freemasons used luciferic symbols within the layout of government center washington d.c. freemasons worship lucifer, the light-bearer. lucifer and satan are biblically the same individual, freemasonry is really the worship of satan. by quoting their own sources and depicting the symbols in which they use, this claim is proven. freemasonry gives itself away more through its symbols than it does in its writings. you saw in the analogy page of "the matrix" that high level masons praise lucifer. it is within these w

t. if people really understood that masonry is the worship of satan, no one in their right mind would join. not only that but people would demand that this organization be outlawed. you have a continuous public relations campaign promoting the lie that freemasonry is not a religion, and is just a "good works social organization" as quoted above, you have secrets within secrets. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand ponti

f darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up to try to convince us that masonry is christian. in the above quote, albert pike is saying that lucifer is t

erage mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up to try to convince us that masonry is christian. in the above quote, albert pike is saying that lucifer is the one who bears the light of freemasonry. the sentence immediately preceding confirms not only that lucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was true. the wording of this sentence is difficut to understand unless you have special knowledge. doc marquis was asked for his explanation, lets look at what he had to say "the apocalypse is, to those who

then says that these three books "are the completest embodiment of occultism [ibid] now, we understand that pike views the god of the apocalypse as being the opposite but equal to satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the previous 18 degrees, masons believed that god was the light-bearer, but now, in this 19th degree, pike is giving them new revelation. this insight completely squares with stated masonic policy of deliberately misleading masons in the lower degrees until they were really ready for the "truth" this is the truth- masonry worships lucifer. pike's typical satanic phrase- out where everyone can see concrete evidence is then given by pike of freemason's

FULL MOON RITUALS

mentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he sets upon the broad sill of the window that sidelights the ancient door, and lights the wick protruding from its crown. almost instantly, a specter of cinnamon flows into the cavernous depths of the great room as the light illuminates the stone foyer and shines as a beacon through the window and out into the night. deer lays a blessing about the doorway for all who enter here this eve and places a wicker basket upon the sill of the sidelight window opposite to the candle, which is filled to overflowing with small felt reindeer (rodney's, rhonda's, ramona's and randy's from the local hallmark) intended to d

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

paces between the flagstones- lightly tickles. from its hidden place within a deep recess in the altar stone, deer retrieves a smallish candle- a rough taper of natural beeswax, uncolored, unscented and simply rolled about a wick- already lit from the hearth in the great hall. it's light virtually leaps out among their circle as he lifts it high overhead "other than that from mama" he states "may the light for our ritual come from the hearth of this place which has been spiritual home to many" deer lowers the unassuming candle to the reiku censer, carefully lighting the charcoal piece waiting on the white sand within. he then sets the candle gently in upon the altar's center and takes up the hand-hammered copper bowl given him many years ago by his mother's best friend. moving out to the p

f his body "you are the altar. prepared to receive the god, as we dance, and sing, and light the fires recalling the sun from the distance" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and bring you back to warm the earth and you're children. renew the promise "hoof and horn, hoof and horn, all who die will be reborn! corn and grain, corn and grain, all who die will come again" father we invite you. father we entreat you. father we welcome you. be with us now. so mote it be" owl watches as reddeer "becomes. and waits..and deer, a

FULLER J F C SECRET WISDOM OF THE QABALAH

agram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infi

rimordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought

, nor are they spirits, nor are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that exists in the upper world is the light of thought- the infinite. lift the curtain, and all matter appears immaterial! lift another curtain, and the immaterial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thoug

r rhythm constitute the infinite light out of which the universe is made; this light has been called the idealized blood of the universe. this trinity of primal causes- the ayin, the ain soph, and the ain soph aur- is concealed in the first three verses of the book of genesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it, is impenetrable mystery- an absolute darkness to the mind. from the ain soph aur emanates ehyeh (hyha, the hi h or gi am h- abstract thought; then yhvh (hvhy, git who was, and is, and will be h- tho

: before god created the world, his name was enclosed within him, and therefore he and his name enclosed within him were not one. nor could this unity be effected until he created the world. having, therefore, decided to do so, he traced and built, but the aim was not attained until he enfolded himself in a covering of a supernal radiance of thought and created therefrom a world. he produced from the light of that supernal radiance mighty cedars [six days of creation] of the upper world, and placed his chariot on twenty-two graven letters which were carved in ten utterances [the numerals or sephiroth] and infixed there.5 as long as god's name was enclosed within him, no-thingness persisted; for unity can only become perceptible through a difference. this difference was thought, out of whic

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

divisible unity. this creator was the "beyond" the "most high god--om or aleim. it was the mother of the gods in whom were contained all the elements of the deity. among the representations of the god-idea which are to be observed on the monuments and in the temples of egypt appear triads, each of which is composed of a woman stationed between a male figure and that of a child. she is depicted as the light of the sun, or wisdom, while the male is manifested as the heat of the orb of day. she is crowned and always bears the male symbol of life- the crux-ansata. later, it is observed that the worship of light has in a measure given place to the adoration of heat, in other words light is no longer adored as essence of the deity, heat or passion having become the most important element in crea

y. although there are no records of these wars in extant history, accounts of them are still preserved in the traditions and religious monuments of oriental countries. in egypt, in india, and to a greater or less extent in other eastern countries, these physiological contests have been disguised under a veil of allegory, the true significance of which it is no longer difficult to understand. with the light which more recent investigation has thrown upon the subject of the separation of the original sex-elements contained in the deity, the significance of the following legend in the servarasa is at once apparent. when parvati (devi) was united in marriage to mahadeva (siva, the divine pair had once a dispute on the comparative influence of the sexes in producing animated beings, and each re

abandonment. the worship of aphrodite or venus, and also that of bacchus, originally consisted in homage paid to the reproductive principles contained in the earth, water, and sun, but, as is well known, this pure and beautiful worship, in later times, and especially after it was carried to greece, became synonymous with the grossest practices and the most lawless disregard of human decency. with the light which in these later ages science and ethnological research are throwing upon the physiological and religious disputes of the ancients, the correctness of the primitive doctrines elaborated under purer conditions at an age when human beings lived nearer to nature is being proved--namely, that matter like spirit is eternal and indestructible, and therefore that the one is as difficult of

wrought these prisons of the senses, sorrow fraught; sore was my ceaseless strife! but now, thou builder of this tabernacle--thou! i know thee. never shalt thou build again these walls of pain, nor raise the roof-tree of deceits, nor lay fresh rafters on the clay; broken thy house is, and the ridge-pole split! delusion fashioned it! safe pass i thence--deliverance to obtain"[60 [60] edwin arnold, the light of asia. regarding the opinions of the ancients on the subject of the eternity of matter, higgins, in his learned work on celtic druids, says "the eternity of matter is a well known tenet of the pythagoreans, and whether right or wrong there can be no doubt that it was the doctrine of the oriental school, whence pythagoras drew his learning. it was a principle taken or mistaken from, or

a stage of civilization equal in all and superior in many respects to that of the present time. that this remarkable stage of progress, the actual extent of which has not yet been fully realized, was attained during a period of pure nature-worship, or while the earth and the sun were venerated as emblems of the great creative energy throughout the universe, is a proposition which, when viewed by the light of more recently acquired facts, is perfectly reasonable, and exactly what might be expected. that this high stage of civilization was reached while women were the recognized heads of families and of the gentes, and at a time when perceptive wisdom, or the female energy in the deity, was worshipped as the supreme god, is a fact which in time will be proved beyond a doubt. indeed, had not

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s and distribute sunday-school prizes fortheminister, the revd],mitchell-cox255butconvenience seems a more simple, if more cynical, explanation. waite was resigned. to the marriagebuthe couldnotbring himself to be present:'itwas seen to on my part that whosoever might be present, atwhatfunction. soever by which the seals were set, 1 at least was far away,withthe sounds of the seaand the sounds of the light andthenight-time to drown intoning chants, if chants there happened to be'(sly,p. 113. in all probability he went to worthingtovisit a friendwhowas herself about to be married. he had met amyhoggduring the previous summer while staying at worthingwithhis mother. there, through her attendance at the roman catholic church,'mymother became acquaintedwithsome elderly anglo-indians, mr and mr

hrough the degrees of a true experience,have, with deep affection and humility, assumed an office of admonishment, firstly, one to another, and afterwards, by reason of the great, increasing urgency,tosuch of the great concourseofthe elect as inthispresent have beenbornoutof due timewiththeears to hear. and henceitis that there is undertaken in the manner hereafter following such a declaration of the light as has seemed possible, opportune, needful and making for salvation to many. yet, being pledged to one anotherandto the greater masters, that they shouldnotspeak openly, because such gifts are to other some unseasonable, they have written afterthemanner of the philospherswitha prudent70a.e.waite-magicianofmanyparts_ affectation of the letter, sothatthese things are to be understood only

scientific lineswithsubjects which havefallenintodisreputethroughassociationwithcharlatanry, ontheone hand,andthroughthelongrefusalofscientific minds to investigate the evidence onwhichthey are based, ontheother'.theeditorial endedwitha seriesofquestions and a firmcommitment:hownlany of the beliefs condemned or ignored at one time or another by the science of the day are capableofresuscitation in the light of fuller knowledge?whichof them is to be regarded as achosejugee?whichhas a claim to a fresh hearing? this is the field of inquiry which it is proposed to cover in the pages of theoccultreview'waite supportedthejournalfromthebeginning (his article'thelifeofthe mystic' was printed inthefirst issue, andwhenrider&co. swallowed up philip webby, waite waswellcontentfor henowhad a publisherwh

periods, excluding nothing on the ground of difficulties in doctrine,butdistinguishing clearly the position of each text in relation to the chief schools of doctrine. two 'subsidiary objects, which followed from this, were'toillustrate the mysteries of sanctity as exhibited in christian mysticism by reference to all concurrent sources of esoteric knowledge in europe, and to test that knowledge in the light of christian mysticism'.thedirector general of the hermetic text society was to be waite, the secretary general was to be philip wellby, and dora stuart-menteath was to be treasurer. there was also to be a ten-man 'advisory committee' of experts in various fields of esoteric lore,butas waitegotno further than drawing up a provisional list of likely candidates-almost all ofwhomwere his cr

from his researchesat the british museum. this is followed by an account of cagliostro's 'egyptian masonry' and similar obscure ritesofthe eighteenth century, while a third part, on'alchemyand masonry' draws parallels between thetwosetsofsymbolism.thelasttwoparts, however, are quite different 'notes on the historical connection between masonry and mysticism' and 'masonic doctrine and symbolism in the light of mysticism',bothshow considerable insight into the intricaciesofmasonic symbolism and foreshadow the ideas that waite was to develop later inthesecrettraditioninfreemasonry.but theesoterichistorywas shelved, and it was by a quite different path from that of mysticism that waite drew closer to the craft.duringthe early 1890s there had been much fluttering in masonic dovecotes over the p

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

extent" mathers' role in building the golden dawn was undoubtedly a crucial one, but he did not found the order; it was westcott who blended fantasy with reality and created it from nothing. and he was determined that it should be the only rosicrucian order. at first it was not, for there was also 'a certain bogus occult society known by the name of"ros. crux. fratres, or the order of the"dewand the light, whose headquarters are at keighley, and which has members in almost every town in england.'thisyorkshire society was exposed in the pages ofluciferby'onewhohas beenduped'-probablyat the instance of westcott and mathers, who used the exposure to publicize, as true rosicrucian orders, both the s.r.i.a.andthe golden dawn. at the end of mathers' letter dissociating the s.r.i.a. from spuriou

n the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge. givencreation31forth from the m[ountain] a[biegnos] of sapiens dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published by order oftheabove:sapere aude: cancellar255 ius in londinense" further correspondence between david lund of the 'dew and the light, the nameless dupe (who may have been t.h.pattinson of the golden dawn, and westcott himself merely exchanged abuse about their various orders.thedupe said of the keighley adepts that: theyprofesstoteachstudentsof theoccultthefollowingsubjects,viz;-1st,alchemy;and,thephilosophyof'life;jrd,thedivineart ofastrology;4th,the herbsand theirvalueasmedicines;and5th,theastralinfluences.butwhenth

e sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that is not of the gods.(yechidahin kether) i am the preparer of thepathway.the rescuer unto the sight. out of the darknesslet the light arise (behold,i wasblind, now,i see) i am the dweller in theinvisible.i am the reconciler with the ineffable. let the whitebrilliance of the divinespirit descend. i am the all-sustainer. i am theall-wise.i have no stain, sakiamuni the buddhist oftibet.38thegoldendawnscarcely had the paint finally dried upon the vault thanitwas dismantled and moved to new premises in clipstone street, not

above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordantto me and painful, but sometimes i caught a grand chord.thenmy guide held the sword across us so that i took the point in my left hand.theforce was intolerable and the pain severe. 1 tried with this force to look behind me, 1 think 1 wantedto'see where the light became white again and the clashing sound pleasant,but1 did not.thedivided colours flowed behind and were lost to me in a cloud.thesounds were discordant nearly all the time, and the contact of the sword was only intolerable pain except that 1 seemed to know thatif!held on it would cease.thatisall-thevision seems to mean 'life from unity through division (sword'.theunity behind which i h

mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize that darkness which dwelt upon the faceofthe waters. i carry the sword ofjudgment and the bannerofthe evening twilight. i am darkness and the masterofdarkness, and i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers and over the

GILBERT THE MAGICAL MASON

s16themagical masoncould easily be cajoled into a visit to a neighbouring monastery and there retained until released by a merciful karma.itseems to me that there is a parallelism, and i hope to be able to show to you that there is an analogy, and some points of resemblance between the appearance of christian rosenkreuz in germany, and the coming of your own h.p.b* as a teacher bearing witness to the light within her, and being inspiredbyknowledge gained in the east by travel and initiation there: the differences being that in the former case the few thousand learned of all europe were alone approached by a printed manifesto- while in our time the whole nation is approached by personal teaching, supplemented by the use of the press.letus see then shortly what is known historically of this

uz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfromtheosophicalsiftings,vol6, no.is, pp.3-14.]2.dataofthehistory oftherosicruciansaccording to thefama fratemaatisbenedictior

nfrom the air.froma date inscribed it was known to have been placed there soon after the time of christ, or 500 years before. beside this lamp a crucifix was found fixed. see fortunius licetus, cap. vii, and citesius in hisabstinensconsolentanea.in the volcanic island ofnesis, near naples,inthe year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the light paled and soon was extinguished when the vase was broken. see licetus, cap. x. see baptista porta,magia naturalis,lib. xii. cap. ult, a.d. 1658.62the magical mason a very notable example occurred in the discovery of lampsburiedinurnsabouta.d.1500; they were taken possession of by franciscus maturantius, and described by him in a letter to alphenus, his friend; theyhadbeen buried1500years

rey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived, the catspaw of every elemental force, and baneful misdirected energy. our existence passes in an atmosphere of material air; matter in the third state. but beyond this, there are other states, even more rare; even science begins to hint at one step beyond the invisible air- the hypothetical ether of the light waves. a true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-called astral light, of which our senses are all too gross to form any conception; yet this unseen and almost inconceivable film is ever around us, and takes an impression of every event and form that exists and that ever has existed.itis the recording angel of the exoteric scriptu

that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, form the ideal of the beauty which we call the splendour of god, the shekinah, the zohar, the light of the glory, the tiphereth. it is in the midst of the sun of human intelligence, that the incommunicable nameihvh,the tetragrammaton, is written; the name which is never read, but is spelledlod,he, vau, he, the jahouvahou, theie0u a, from which we form the word [ehova by replacing the four mystic hebrew letters by the fivethe ten sephirothiiivowels of our modem languages.'rhusthe sacred

GILBERT THE SORCERER AND HIS APPRENTICE

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

ls of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)are

enough the numbers of the pips were interpreted on a system very much akin to the pythagorean system of numbers, especially in regardtothe occult meaning of odd and even numbers. mrs lee laid particular stress on the arrangement of the pips on the cards, pointing out its similarity to the arrangement of spots on dice and dominoes (the connection of this with the pythagorean system is obvious) in the light of this explanation the appropriateness of the serpent in the design of the two of pentacles is manifest. whether mrs lee's explanations were common to the gipsy tribes, or merely a system of her own, i cannot say. she seemed to regard it as very private, and only shown to me as a special mark of favour.thelast time i saw mrs lee was some twenty years ago at yetholm, when the son of the

it was in the fifteenth or sixteenth centuries, and as firmly believed. once realize thiswitchcraft141and we get a clue to comprehending one of the problems of former ages that has most perplexed historians and antiqua255 rians. if we try to throw ourselves into past ages, not dropping any of our modern ideas, but rather trying to find their expression among our forefathers,itis possible that in the light of common human nature we may find real living people behind the mists of the ages. many will doubtless question the statement that witchcraft is as rife today as ever. but it is fact that there is scarcely a witchcraft legend of the middle ages that cannot be paralleled by some well-known case now, and finding as ready a belief. think one moment of all the tribe of palmists, clairvoyant

hi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through the whole of the bible, and referstothechristsoul,there, in a nut-shell, is the difference between the two. it is only a difference of one step, and the buddhist does not require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that

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

sons chronicle, 6th march 1886, pp. 146 148: jacob norton, the so-called swedenborg rite. what casts considerable discredit upon mr. beswick s book is the specimen he give of the instructions which characterize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborgian lodges were of this fantas

eemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is faith in god. the 2nd grade [of sublime phremason, or blue brother] is singularly involved. for (a) the candidate is said to be in masonic darkness, and at the 43[43] beswick to stuart, 3 may 1871 same time (b) in search of greater light, which is pure paradox. he is supposed to receive the light and to enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it i

GLOBAL FREEMASONRY

to humanity, communism in ambush, fascism: the bloody ideology of darwinism, the 'secret hand' in bosnia, behind the scenes of the holocaust, behind the scenes of terrorism, israel's kurdish card, the oppression policy of communist china and eastern turkestan,palestine, solution: the values of the qur'an, the winter of islam and its expected spring, articles 1-2-3, aweapon of satan: romanticism, the light of the qur' an destroyed satanism, signs from the chapter of the cave to the last times, signs of the last day, the last times and the beast of the earth, truths 1-2, the western world turns to god, the evolution deceit, precise answers to evolutionists, the blunders of evolutionists, confessions of evolutionists, the misconception of the evolution of the species, the qur'an denies darwi

p.o.box 34027 erasmia 0023 south africa tel: 012- 374 0756 fax: 012- 374 0576 all translations from the qur'an are from the noble qur'an: a new rendering of its meaning in english by hajj abdalhaqq and aisha bewley, published by bookwork, norwich, uk. 1420 ce/1999ah. global freemasonry harun yahya january, 2003 i to the reader in all the books by the author, faith-related issues are explained in the light of qur'anic verses, and people are invited to learn god's words and to live by them. all the subjects that concern god's verses are explained in such a way as to leave no room for doubt or question marks in the reader's mind. the sincere, plain and fluent style employed ensures that everyone of every age and from every social group can easily understand the books. this effective and luci

this fact has been accepted by evolutionist paleontologists themselves since the 1970's. modern biology has demonstrated that living things are not the result of chance and natural laws, but that there are in each organism complex systems indicating an intelligent design that is evidence for creation (for details refer to harun yahya, darwinism refuted: how the theory of evolution breaks down in the light of modern science) moreover, the erroneous claim that religious belief was the factor that prevented humanity from progressing and drew it into conflict has been disproved by historical experience. humanists have claimed that the removal of religious belief would make people happy and at ease, however, the opposite has proved to be the case. six years after the first humanist manifesto w

stianity, came into vogue again among thinkers in seventeenthand eighteenth-century europe. that period in which materialist and evolutionist ideas gained widespread acceptance in european society, and influenced it in distancing itself from religion, is known as the enlightenment. surely, those who selected this word (that is those who characterized this change of ideas positively as a move into the light) were the leaders of this deviation. they described the earlier period as the "dark age" and blamed religion for it, claiming that europe became enlightened when it was secularized and held religion at a distance. this biased and false perspective is still today one of the basic propaganda mechanisms of those who oppose religion. in fact, the enlightenment brought no positive results to

GNOSTIC HANDBOOK

re facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself

world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the co

f the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of o

her than in themselves. in regards to the name(s) of god in the old testament there is a real quandary, there are many names for god, though translated under the one title in english. what makes it more difficult is that each name has a different meaning, the name elohim, for example, means mighty ones (note it is plural) and can be applied to any form of demi-god, destructive or constructive, of the light or of darkness. the same applies to the formula of yhvh, while it has a esoteric meaning, it too, has been twisted to reflect the barbaric and violent storm god that is falsely represented throughout the old testament as the creator. for gnostics there are literally two gods within the old testament period, the original i am, the transcendent one of the light and the barbaric thought for

end goes. so man, on the path of transfiguration, though being reborn through the powers of the pleroma must live in the world, but try not to be of it. sophia hence offers us some fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the spirit within man. she is reflected in the light hidden in nature, the ecclesia, the gnostic scripture and man, and illustrates the presence of light in all things. in each of these things sophia is manifested. in the material world sophia is the presence of god in nature. even after all the pain man has inflicted on it, nature still exhibits the divine spark, though its luster has been sorely diminished. sophia is the bride of the log

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bo

t back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls

universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we cou

e age of spirit and from there onwards things get successively worse until the kali age, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of

related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24 1. the quantity and/or quality of the light source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lower worlds the spiritual light we receive is actually a mixture of positive and negative forces, then we can understand how our exper

GOETIA LUCIFERIAN

t, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial

o the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seek

accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individualized self-perception. leviathan- west (from lv

u walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the grave, i summon thee forth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. one should approach daemonic spirits as something other than the self. they are a t

sh to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiati

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

nderstanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the deta

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

nderstanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of th

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

nderstanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of

GOLDEN DAWN RITUALS D

d-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (ange

GOLDEN DAWN RITUALS E

ten in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating

GOLDEN DAWN RITUALS F

ction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r

GOLDEN DAWN RITUALS G

y the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is

GOLDEN DAWN RITUALS J

took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, w

GOLDEN DAWN RITUALS K

and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosop

hty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. i

simultaneously separate wands and cruces, and say) all "the sign of osiris slain (gives it) chief adept (giving the l sign with a bowed head "the sign of the mourning of isis" second adept (giving the v sign with the head back "the sign of typhon and apophis" third adept (with bowed head gives the x sign "the sign of osiris risen (all together with the saluting sign and bowed head) all "lvx, lux, the light of the cross" 10 (all quit the vault and return to previous places) chief adept "in the grand word yehashuah, by the keyword i.n.r.i, and through the concealed word lvx, i have opened the vault of the adepti (all give lvx signs) second adept "let the cross of the obligation be set in its place" second adept "it is written 'whosoever shall be great among you shall be your minister, and wh

upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light! out of the darkness, let the light arise (all exit the vault at this point, and the chief adept reaches the center point between the pastos and lid. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises his face and hands, continues) chief adept "i am the reconciler with the ineffable. i am the dweller in the invisible. let the white bril

ithdraw their wands) chief adept (raising his hand "in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe. guard this vault during this revolution of the solar course. keep far from it the evil and the uninitiated that they penetrate not into the abode of our mysteries, and inspire and sanctify all who enter this place with the illimitable wisdom of the light divine (chief adept gives the sign of 5=6. all others copy. pastos is replaced inside the vault, and the circular altar is placed on top. all resume positions as in the opening of the vault) closing chief adept/ second adept/ chief adept/ second adept/ third adept/ 14 chief adept "avete fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored

GOLDEN DAWN RITUALS U1

ch reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh nor whether it

GOLDEN DAWN RITUALS U3

o that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rend

GOLDEN DAWN RITUALS U7

paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is

golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of dsj and of trapt meet in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. an

GOLDEN DAWN RITUALS VENUSZAM16

nce and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o

mmed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it a

aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with th

d consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left han

the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne. when ra created sekhmet, her power became perfected in you, hathor. oh

GOLDEN DAWN RITUALS Z1

general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and th

of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according t

nt are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the ro

nals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of

in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm

GOLDEN DAWN RITUALS Z2

e of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east

orth, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar

d and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the e

or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis bet

is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis

GOLDEN DAWN RITUALS Z3

ust be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, reme

foolish nervousness or hesitation, but the ritual as performed by an initiated hierophant should become in his hands something more than this. thus should he act. let him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an a

g to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, t

to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgme

didate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a ray from the gods to lead him thereto. only after having thus been brought to the light is the candidate led to the east of the altar, the place of the station of the evil triad- to affirm that

GOLDEN DAWN RITUALS ZAM1

ay with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up your arms into the form of a cross while saying: lux (looox) step 21 now say with meaning "the light of the cross" step 22 virgo, isis, mighty mother (form the "l" while saying) scorpio, apophis, destroyer (form the "v" while saying) 7 sol, osiris, slain and risen (form the "cross" then the "x" while saying) isis (form the "l" while saying) apophis (form the "v" while saying) osiris (form the "x" while saying" step 23 slowly move your arms from the "x" position to the "v" position while

" then the "x" while saying) isis (form the "l" while saying) apophis (form the "v" while saying) osiris (form the "x" while saying" step 23 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 24 notice: do not vibrate enochian names from the tablet of union when in the vault. now vibrate the four tablet of union names to equilibrate the light: exarp hcoma nanta bitom step 25 draw down the light as your arms descend. feel the light completely descend around you. vibrate "let the divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based

GOLDEN DAWN RITUALS ZAM10

o aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me alike from men and spirits, that it shall be under my control, ready to disperse and to re-form at my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of

la hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral light, to shroud my form in your substantial night. clothe me and hide me in an egg of blue. darken man's eyes, and blind him in his soul, so that he see me not. gather, o gather at my word divine, for ye are the watchers, my soul the shrine" step 16 turn around three times. resume former position. say" in

understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east

vens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. sa

t divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that y

GOLDEN DAWN RITUALS ZAM11

the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea e

nding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forc

a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as on

i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 st

spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual in

GOLDEN DAWN RITUALS ZAM12

while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief 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 (lif

he blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief 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 who

e. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangel

orward as in a greeting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third

irst adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is repeated until all are done, in which the third adept, or the last adept, makes the sign of the enterer to the chief adept who responds with the sign of silence (first, second and third adepts move to the east) chief adept (forms himself into a cross behind the cubicle altar "the light of the cross" first adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" first adept "isis (forming sign) second adept "apophis (forming sign) third adept "osiris (forming sign) chief adept "iao! let the divine light descend" first adept "such are the words (all close the vortex) chief adept "we thank thee oh lord of the

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s, destroyer" 5 third adept (makes the 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let the divine light descend" all (makes the 'x' sign "the sign of osiris slain" chief adept (makes the 'l' sign "the sign of the mourning of isis" second adept (makes the 'v' sign "the sign of typhon and apophis" third adept (makes the 'x' sign "the sign of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become en

osom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote to the great work, and our triumphant and glorious return home unto the infinite light of the supernals" second adept "let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the pr

ces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea crucis. ye mighty and glorious angels of the watchtowers, gather about us now, fill us with thy presence, come upon us, for with yehashuah we have died upon the cross and with him we have risen in the light" all "i am he the bornless spirit having sight in the feet, strong and immortal fire. i am he, the truth. i am he that hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. t

o. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinit

s through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the lef

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twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal

erein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye

gh every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i

t and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurre

e shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris

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ich darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of t

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ficence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brill

love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge m

aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left

d consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left han

the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is as

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d where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which

nd depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by t

yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the

r speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of ligh

the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your br

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sh thing. for it is not absurd to suppose many are overwhelmed with the conflict of thought which is occasioned by our unhoped graciousness, unto whom (as yet) be unknown the wonders of the sixth age, or who, by reason of the course of the world, esteem the things to come like unto the present, and, hindered by the obstacles of their age, live no other wise in the world than as men blind, who, in the light of noon, discern nothing only by feeling. chapter iv now concerning the first part, we hold that the meditations of our christian father on all subjects which from the creation of the world have been invented, brought forth, and propagated by human ingenuity, through god's revelation, or through the service of angels or spirits, or through the sagacity of understanding, or through the ex

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is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a myst

through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and

vercoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form the "l" while saying "virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and rise

the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and risen" form the "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 4 vibrate "let the divine light descend" draw down the light as your arms descend to the sides of your body. feel the light completely descend around you. step 5 with your arms in the form of a cross. say "the sign of osiris slain" step 6 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying

sign of typhon and apophis" 7 step 8 bring your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! ba

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ible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this cerem

o which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts an

tery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above y

en. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious see

d of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the pl

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herefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of

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e solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the su

me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wa

the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, which are all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a p

divine names referred to trapt and a, which are all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been called to live within it. i proclaim that this talisman, covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i m

pirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glory and grace. grant unto me, in the name of tudw hwla hwhy, and in the name of hwchy the power and help of thy great and powerful archangel lapr who is the briatic righteousness of t

GOLDEN DAWN RITUALS ZAM24

hird adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabit

ying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the

out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my br

the grip of the second order "by the power in me vested, i install you as hierophant of the temple of isis mighty mother. may the steps of this throne lead you to your proper place among the seats of the mighty which are above (turns to the members "behold my brethren, he who now stands amongst us, clothed with the attribute to lawful revealer of the mysteries for those whom we are leading toward the light. you are the adepti of those mysteries and you can assist him to proclaim them, that those who are still without may be lead by loving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, fo

easure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him, they may pass from the desire of thy house into the light of thy presence" second adept "the desire of thy house hath eaten me up" third adept "i desire to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the light for which we

GOLDEN DAWN RITUALS ZAM3

potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, therefore, take due caution to let every effort under heaven and earth be made to keep the trust of this sacred vigil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r

d they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form

strally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer

earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fe

illiance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 fee

GOLDEN DAWN RITUALS ZAM5

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

y given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's

and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer o

e earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, b

f the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c wit

GOLDEN DAWN RITUALS ZAM7

his reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate th

of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of th

ore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water

GOLDEN CHAIN AND THE LONELY ROAD

nvolved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ous and courageous collector of indigenous traditions, was yet another franciscan who fought to recover the lost knowledge of the past. he visited cholula in ad 1585, a time of rapid and catastrophic change. there he interviewed a venerated elder of the town, said to have been more than one hundred years old, who told him this story about the making of the great ziggurat: in the beginning, before the light of the sun had been created, this place, cholula, was in obscurity and darkness; all was a plain, without hill or elevation, encircled in every part by water, without tree or created thing. immediately after the light and the sun arose in the east there appeared gigantic men of deformed stature who possessed the land. enamoured of the light and beauty of the sun they determined to build

ollected materials for the purpose they found a very adhesive clay and bitumen with which they speedily commenced to build the tower. and having reared it to the greatest possible altitude, so that it reached the sky, the lord of the heavens, enraged, said to the inhabitants of the sky, have you observed how they of the earth have built a high and haughty tower to mount hither, being enamoured of the light of the sun and his beauty? come and confound them, because it is not right that they of the earth, living in the flesh, should mingle with us. immediately the inhabitants of the sky sallied forth like flashes of lightning; they destroyed the edifice and divided and scattered its builders to all parts of the earth.18 it was this story, almost but not quite the biblical account of the towe

gures. the other was intact. it so obviously depicted a caucasian male with a high-bridged nose and a long, flowing beard that the bemused archaeologists promptly christened it uncle sam .1 i walked slowly around the twenty-ton stele, remembering as i did so that it had lain buried in the earth for more than 3000 years. only in the brief half century or so since stirling s excavations had it seen the light of day again. what would its fate be now? would it stand here for another 1 fair gods and stone faces, p. 144. graham hancock fingerprints of the gods 137 thirty centuries as an object of awe and splendour for future generations to gawp at and revere? or, in such a great expanse of time, was it possible that circumstances might change so much that it would once again be buried and concea

mpletely different. on this scenario, the civilizers would have succeeded brilliantly in egypt and in sumer, creating lasting and remarkable cultures there. in mexico, on the other hand (as also seems to have been the case in peru, they suffered some serious setback perhaps getting off to a good start, when the gigantic stone heads and reliefs of bearded men were made, but going rapidly downhill. the light of civilization would never quite have been lost, but perhaps things didn t pick up again until around 1500 bc, the so-called olmec horizon. by then the great sculptures would have been hoary with age, ancient relics of immense spiritual power, their allbut- forgotten origins wrapped in myths of giants and bearded civilizers. if so, we may be gazing at faces from a much more remote past

m hancock fingerprints of the gods 144 believed in an all-powerful system of nine deities.6 the popol vuh, the sacred book of the ancient quiche maya of mexico and guatemala, contains several passages which clearly indicate a belief in stellar rebirth the reincarnation of the dead as stars. after they had been killed, for example, the hero twins named hunahpu and xbalanque rose up in the midst of the light, and instantly they were lifted into the sky. then the arch of heaven and the face of the earth were lighted. and they dwelt in heaven. 7 at the same time ascended the twins 400 companions who had also been killed, and so they again became the companions of hunahpu and xbalanque and were changed into stars in the sky. 8 the majority of the traditions of the god-king quetzalcoatl, as we h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ulsion of feeling 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 i

er crowley relate to certain types of contactee material. an example is the ra material generated by the late don elkins, carla rueckert and others. the stellar references in magick are numerous, and specula- tions along the lines of philip k. dick s gnostic valis trilogy, along with the more creditable visitation literature (as in robert temple s the sirius mystery) seem worthy of examination in the light of new aeon english qabalah. indeed, new aeon cipher work with lexicon and the star 26 program have some resemblance to the kind of communication we have proposed for transmission via radio telescope. phil dick s v.a.l.i.s( vast active living intelligence system) seemed a suitable point of departure. the phrase value of the complete term vast active living intelligence system= 515= i am

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

who herself has many aspects and roles. however, each ruler will be influenced by saturn and the universe (atu xxi. multiple letters in squares, like multiple gematria values for 1, t and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of ai

i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an

ke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see y

g and correspondences of the magick square of vrelp. consider its similarities with the magick squares of arsoe and laha. step 2. meditate on the magick square of vrelp itself. consider the balance of its letters. consider the four corners which include v (the devil in capricorn) and p (the creative lust of leo. step 3. meditate on yourself as a solar expression. consider the similarities between the light of the sun and the light of consciousness. step 4. transfer the magical forces embodied in the 262 talisman of the magick square of vrelp to yourself. consider your own body of light as a possible vehicle in which to visit the sun. step 5. imagine your consciousness to be one with the light of the sun. maintain that image for as long as you can. 263 magical operations of the dragon in ev

vatsky, the secret doctrine a sun-savior in enochian magick is called an arsoe (ahrah-soheh. the sun-savior is equivalent to the hindu avatar, the buddhist bodhisattva and the hanged man of the tarot. it is a manifestation of solar forces and energies in human form. tradi t ion holds that the sun-savior embodies himself periodically on earth in order to alleviate the sufferings of man and to keep the light of truth burning in men's hearts. the sublime concept of the soe (savior) and especially of the arsoe (sun-savior) is one of the most revered in occult tradition. it is nothing less than a deity deliberately embodying in flesh as a result of compassion. it is the son of god self-made into the son of man. in enochian magick the word soe (pronounced soh-eh) is the magical formula of the me

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

n adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the less

ure of the entities previously understood as demons. israel regardie suggested that "the term 'complex' has achieved a fairly wide notoriety during the last quarter century since the circulation of the ideas of freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art

s is not dissimilar to the scientific understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed

s, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime

independently of our will and awareness. it is the task of the major adept to grow in awareness of, to make conscious, and to master these forces. from this perspective, magical evocation bears a certain resemblance to the process of psychotherapy, since it involves the bringing of unconscious contents to light. by evoking the averse forces into the triangle of art, the magician brings them into the light of consciousness, virtually comes to see them, and attempts learn about their nature, function, and mode of operation in the process. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct their operation to the service

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

(limping-leg; the fall from heaven to the abyss of hell seems to have lamed him, like hephsestus hurled down by zeus (p. 24 1^ he further resembles that god and the lame smith wieland (volundr p. 370) by his skill in working metals and in building, as also by his dwelling in a sooty hell. here the antithesis to clear shining white deity demands a dingy black hue, as the dark elves were opposed to the light. we may therefore balance the white baltac (p. 228, the radiant berhta (p. 272) against the gloomy powers, light-elves against black-elves, though the two principles touch, and even generate one another. the word alp seems to contain the notion of white, night and day come out of one another, night was the mother of day (p. 735, halja, demeter, diana, mary (p. 312-3 n) present themselves

daybreak the young lady's nurse slapped her knees loudly with her hands, the cochs began to crow, and the devil lost his bet. exasperated he destroyed his own work, therefore you see only ruins of the wall. another version of the story (bechst. franken p. 261) is, that the nurse, having overheard the compact, stole out at early morn with a dark lantern to the hen-roost; the cock, suddenly seeing the light, thought it was day, and crowed ivith all his might? a mill at coslitz being badly off for water, the devil undertook to provide it with plenty by daybreak, before the cock shonld croiv; the miller in return bound himself to give up his handsome daughter. in one night therefore the devil had nearly finished cutting the conduit from the elbe to coslitz, when the miller repented, and, some

ive health and wealth, bestowing on the babes that shall be born store of money, bread, bees and cattle. may he cause the bees to swarm this year and make plenty of honey. when spring draws nigh, god, let the three kinds of cattle set out on their three ways, defend them from deep mire, from bears, wolves and thieves. as the hops are thick and springy, so bless us with good hap and sound mind! as the light burnetii bright, so live we our life! as the wax daily addeth to itself^ so be our increase (from aleks. fuks *0 chuvashakh i cheremisakh^ kazan 1840, in erman's archiv 1841, 2nd no 'dapem pro bubus piro florente facito. dapem hoc modo fieri oportet. joel dapali cuhgnam vini quantum vis pouuceto. eo die feriae bubus et bubulcis, et qui dapem facient. cum pouucere oportebit, sic facias: j

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

a plus de nues, il sera pensis; et se il y a plus du vent, il sera ireux; et se il y a plus de pierre, il sera dur, avar et larron; et se il y a plus de saint esprit, il sera gracieux; et se il y a plus de la clarte du monde, il sera beaux et amez. these eight items are again somewhat different from the preceding, though six are the same: earth, sea, cloud, wind, stone and sun; the holy ghost and the light of the world are peculiar, while veins, hair, tears, and motley eyes are wanting. the champ damacien is ager plasmationis ada3, qui dicitur ager damascenus, conf. fel. fabri evagator, 2, 341 [is du monde the mistranslation of a germ. des mondes, the moon s? like the sun, it bestows beauty, and that has nothing to do with christ, who is however the. light of the world. te.j ceeation. 569

cva rc5 aftpadfj (see suppl. the creation of dwarfs is described ambiguously in the edda: according to one story they bred as worms in the proto-giant s flesh, and were then endowed by the gods with understanding and human shape; but by the older account they were created out of the flesh and bones of another giant brimir. all this has to do with the black elves alone, and must not be extended to the light ones, about whose origin we are left in the dark. and other mythologies are equally silent. it. is important and interesting to get a clear view of the grada tion and sequence of the several creations. that in the edda giants come first, gods next, and then, after an intervening deluge, garly spoken of as one whose father got drowned on the apple (or nut) tree_ also, not to have sprung f

ting the mhg. daz bibende fiwer (tund. 54, 58, i likewise forbear to speak; conf. chap. xxxi, will o the wisp (see suppl. a regular worship of fire seems to have had a more limited range than the veneration of water; it is only in that passage of the as. prohibitions quoted p. 102, and in no other, that i find mention of fire. a part of the reverence accorded to it is no doubt included in that of the light-giving and warming sun, as julius caesar (p. 103 above) names sol and vulcanus together, and the edda fire and sun, praising them both as supreme: eldr er beztr med yta sonum, ok solar syn/ fire is best for men, seem. 18b (as pindar says water is. in superst. b, 17, i under stand observatio pagana infoco of the flame on the hearth or in the oven: where a hearth-fire burns, no lightning s

er and stalder are silent, but in appenzell the country children still have a game of rubling a rope against a stick till it catches fire: t this they call de tiifel hale/ unmanning the devil, despoiling him of his strength. 4 1 is there not also a brand or some light carried home for a redistribution of fire in the village? 2 biisching s wochentliche nachr. 4, 64; so a chaste youth has to strike the light for curing st. anthony s fire, superst. i, 710. 3 conf. conring s epist. ad baluz. xiii. gericke s schottel. p. 70. dahnert sub v. noodfiir. 4 zellweger s gesch. von appenzell, trogen 1830. 1, 63; who observes, that with the ashes of the fire so engendered they strew the fields, as a protection against vermin. need-fire. 607 but tobler 252b says, what boys call de tiifel hdla is spinning

nd the spirits who stand next them, have their dwelling in the sky, and get mixfc up with the stars, but earthly beings too, after their dissolution, are transported thither, and distinguished heroes and giants shine as constellations. from the sky the gods descend to earth, along the sky they make their journeys, and through the sky they survey unseen the doings of men. and as all plants turn to the light of heaven, as all souls look up to heaven, so do the smoke of sacrifice and the prayers of mankind mount upwards. heaven covers earth, and our word himmel comes from the root hima (tego, involvo, vestio, gramm. 2, 55; conf. lith. dangus coelum, from dengiu tego; ohg. himilezi laquear. the goths and old norsemen agree in preferring the form himins, mminn, and most other teutons himil; eve

GRIMOIRE OF TURIEL

and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

iates in the first degree initiation are called upon to stand in the holy sanctum of the lodge, and facing the east, make a certain sign and at the same time repeat after the master the following sacred obligation, which is voluntarily taken, and is forever binding upon all members "before the sign of the cross, and in the name of our god, i promise to forever do my utmost to restore to the world the light which is gone and the secrets of the universe that have been withheld from the profane mind" this obligation of service makes it imperative for the members [41] to study and practice, to test and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it

rary degrees. this is another high percentage for an international organization. previous esoteric studies the records show that 90% of our members have studied along similar lines for over two years before uniting with us; 50% have studied for over ten years before joining with us, and 30% have been students of these subjects for over twenty years. they came into amorc because they had not found the light they sought. occupations nine percent are professionals; 8% are educators; 35% are in the trades and arts requiring a skilled education; 20% are in technical and managerial positions; 10% call themselves housewives; 4% are retired from business; 6% are students [57] some interesting questions officially answered to save much correspondence, and at the same time give our members official

hat religion is best for each which enables one to understand god and god's mysterious ways. 8. be tolerant on all subjects and bear in mind that destructive [157] criticism creates naught but sorrow. unless you can constructively comment on matters, refrain from speaking. 9. attempt no direct reforms in the lives of others. discover in yourself what needs correction and improve yourself, that by the light of your life you may point the way to others. 10. flaunt not your attainments, nor boast of your rosicrucian knowledge. you may be a rosicrucian as a member of the brotherhood, but as a rosicrucian in knowledge and power, the greatest and highest among us is but a child of the studies and unworthy of rosicrucian recognition. proclaim yourself, not as a master, but as a rosicrucian studen

r the rosicrucian injunction: not by revolution, but through evolution, are all things accomplished in permanency. 29. hold sacred and above all criticism the ideals of the rosicru-[159] cians. permit no slander to affect the good name of your order. live that life which will prove the goodness of your principles. and be ready to defend the emblem of the rosy cross with the might of your life and the light of your being.(members may purchase a very handsome printed card in several colors containing the rosicrucian creed which differs from the above code in brevity and nature. it may be purchased from the rosicrucian supply bureau, san jose, california 95191, at very small cost.[160] part nine glossary the following words are commonly used in rosicrucian literature. a phonetic type of spell

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

HAMIL THE ROSICRUCIAN SEER

so surprising, that i beg you will give me some further explanation or reason for its appearance.c.a.-greatpurposes are used to meet great ends.iftwo founders of great and distinct sects of religionists needed assurance of things which they may doubt, nothing would be too great that conduces to that end. under these circumstances, or for any worthy cause, the son of god would condescend to allow the light of his spirit to illuminate the way of truth. he who when upon earth went about doing good for the sake of good, and going amongst every disease that he might heal for the sakeofhis fellow-men, when he was as pure in spirit as he is now, would assuredly guide right at last the man who in so many instances had followed in his path. on tuesday the] inst, i read the question and answer, pag

e will leave them.'themonk continued 'besides other meansoftorture, they drove splinters of iron, like fine nails, intothefleshy parts.ofthe solesofmy feet, a dozen in each at first, and then removed everything from my dungeon that i could either sit or lie upon. standing or walking was insupportable. my hands were bound.onthe damp floor, moist and slimy withvermin,inperfect darkness, except when the light came that was to bring me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if

ews. his appearances at first were very painful,buthe has progressed onwards to happiness, and1hope itwillbe the same with you ere long; but you must pray for mercy''1may be forgiven by mercy,ifnot by justice''didyou ever know guiseppe francisco borri, the milanese,lndwellersof theworldofspirits141mingle with or be near, for i shun their presence with as much abhorrence as i look with pleasure to the light which comes from those i trust may help me. they assure me that the more free i can keep my mind from the thoughts of earth, from the memory of the past, and turn them to things above me, i may hope for readier assistance.'themonk here paused, and, mentioning to him some similar cases fromjung stilling's theory of pneumatology, i earnestly exhorted him to pray for assistance and pardon

HANDBOOK OF EGYPTIAN MYTHOLOGY

was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were

s bull were carefully watched because they were believed to predict the future. the apis bull came to be closely linked to the myth of the repeated death and regeneration of osiris. diodorus siculus was told that when osiris died, his soul had passed into the first apis bull and was then preserved in each new bull. according to plutarch, each apis bull was believed to be miraculously generated by the light of the moon. herodotus, on the other hand, recorded that each apis was conceived when a lightning bolt hit his mother. herodotus also related that an apis bull of the sixth century bce was stabbed to death by the invading persian king, cambyses. the king is said to have been driven mad as a punishment for this sacrilegious act. plutarch also referred to a legend about the slaughter of th

gods and goddesses who would come first in more traditional accounts of creation. the worship of aten as the solar disk had been prominent from the beginning of the new kingdom. in the early years of akhenaten s reign, aten was identified with various manifestations of the creator sun god such as ra- horakhty and shu. later these references to other deities were purged, and aten was redefined as the light which comes from the solar disk. this could not really be depicted, so the disk-and-rays image of aten may be no more than an elaborate hieroglyphic writing of the god s name. the rays only hold out life to the king and the female members of the royal family. everyone else was expected to receive life from akhenaten and his chief queen, nefertiti, in return for absolute loyalty. the wors

f a lioness. she was one of the goddesses identified with the destruc- 212 handbook of egyptian mythology figure 46. a king protected by the two ladies (wadjyt and nekhbet) and the two lords (seth and horus. line drawing of a late new kingdom relief in the temple of khonsu at karnak (art resource) tive power of the solar eye of ra. perhaps to balance this concept, nekhbet could be associated with the light of the moon. see also birds; eye of ra; horus the child; moon; seth; snakes references and further reading: s. johnson. the cobra goddess of ancient egypt. london: 1990. b. s. lesko. the two ladies: vestiges of the remote past. in the great goddesses of egypt. norman, ok: 1999, 64 80. primary sources: pt 44, 662; ct 952; bd 15 wadjyt (wadjet, ouadjet, uto) wadjyt was the cobra goddess of

iams. the greater trumps. 1932. a theological thriller that draws on the belief that the tarot pack was based on esoteric knowledge from ancient egypt. isis appears in an unusual guise at the climax of the story. egyptian myth: annotated print and nonprint resources 223 nonprint resources videos egypt uncovered a five-volume set (no. 639328) that looks at major aspects of egyptian civilization in the light of recent research. mythology is covered in the videos deities and demons and mummies into the afterlife. available from shopping.discovery.com. karnak, temple of the gods a beautifully filmed account of the rituals and myths associated with egypt s greatest surviving temple. one of many history channel videos on ancient egypt available from aetv.com. ra: the path of the sun god a full-l

HEAVEN HELL

the boat of millions of years was likewise obtained by the knowledge of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being

and above it is the vault of night, from which emerges the beetle of khepera when the boat of afu-ra comes to the pyramid, the beetle ceases to converse with the goddess of the apex, whose duty it is to pass on its words to seker, and betakes itself to the boat, and begins the revivification of afu-ra, who is led on without delay to the end of re-stau, where he is received by the morning star and the light of a new day. the image of seker, which has been described above, lives in thick darkness, and any light which is seen there proceeds from the "eyes of the heads of the great god whose flesh sendeth forth light" and the god himself lives upon the offerings which are made to the god temu upon earth. when afu-ra has passed by in his boat there is heard in the land of p. 136 [paragraph cont

s of the god's own body, 1 and the inhabitants of the kingdom of osiris and human beings on earth alike ate the body of the god when they ate bread of wheat. the wheat which grew in the kingdom of osiris was, of course, larger, and finer in every respect than that which grew on earth, and it is expressly said that the "khu" i.e, beatified spirits, feed upon the divine grain (nepra) in the land of the light-god (vol. ii, p. 188. therefore since the divine grain is here a form of osiris, the khu live upon the god himself, and eat him daily; this is exactly the kind of belief which we should expect the primitive egyptians at one period to possess. the idea of a heaven wherein p. 165 wheat grew luxuriantly, and food made of the same could be had in abundance, was evolved in their mind after th

ntervals (vol. ii, p. 210, and a mummy rests over each pair of them. the mummies are described as "those who are in inertness" and "those who are in the body of osiris asleep" p. 168 as afu-ra passes them the god tuati encourages them to loosen their bandages, to untie and take off their wigs, to collect their bones, to gather together their flesh and their members, to open their eyes and look at the light, to get up from their state of inertness, and to take possession of their fields in sekhet-nebt-hetepet. beyond these is another group of gods whose duty it is to live near the pool of a serpent, the water of which is of fire; its flames proceed from the serpent, and they are so fierce that the gods and souls of the earth dare not approach them. on the other hand, the gods of the pool ar

tchebu, its gate is called aa-kherpu-mes-aru, and the hour-goddess is tentenit-uheset-khak-ab. the pictures and texts which illustrate and describe this region are of peculiar interest, for they refer to the union of khepera with ra, i.e, the introduction of the germ of new life into the body of the dead sun-god, whereby afu-ra. regains his powers as a living god, and becomes ready to emerge into the light of a new day with glory and splendour. it must be understood that the constitution of this division is quite different from that of any which we have seen hitherto, and that the gods who are in it are peculiar to the region of akert. it is impossible to say where akert p. 173 began or ended, but as the tuat of the inhabitants of heliopolis was represented by it, it follows, perhaps, that

HELENA BLAVATSKY NIGHTMARE TALES

orest and plain, in stagnant ditches by the road-side, inpools of blood under a sky made black with smoke. his eyes are once more rivetted to the torrents of blood,every drop of which represents a tear of despair, a heart-rent cry, a lifelong sorrow. he hears again thethrilling sighs of desolation, and the shrill cries ringing through mount, forest and valley. he sees the oldmothers who have lost the light of their souls; families, the hand that fed them. he beholds widowed youngwives thrown on the wide, cold world, and beggared orphans wailing in the streets by the thousands. he findsthe young daughters of his bravest old soldiers exchanging their mourning garments for the gaudy frippery ofprostitution, and the soul-ego shudders in the sleeping form. his heart is rent by the groans of the

the dreamer feels whirled through space, and suddenly the scene changes. thesoul-ego finds itself on a, to it, long familiar spot, the royal bower, and the seat opposite the brokenpalm-tree. before it stretches, as formerly, the vast blue expanse of waters, glassing the rocks and cliffs;there, too, is the lonely palm, doomed to quick disappearance. the soft mellow voice of the incessant ripple of the light waves now assumes human speech, and reminds thesoul-ego of the vows formed more than once on that spot. and the dreamer repeats with enthusiasm thewords pronounced before "never, oh, never shall i, henceforth, sacrifice vainglorious fame or ambition a single son of my motherland!our world is so full of unavoidable misery, so poor with joys and bliss, and shall i add to its cup of bittern

lly attracted but tothe material, the earthly. i thought i heard the familiar voice of the bonze interrupting my reflections, andrepeating an often used argument of his in his discussions with me "there are two planes of visions before men" i again heard him say "the plane of undying love and spiritualaspirations, the efflux from the eternal light; and the plane of restless, ever changing matter, the light in whichthe misguided daij-dzins bathe" vii- eternity in a short dreamin those days i could hardly bring myself to realize, even for a moment, the absurdity of a belief in any kindof spirits, whether good or bad. i now understood, if i did not believe, what was meant by the term, though istill persisted in hoping that it would finally prove some physical derangement or nervous hallucinat

, we see a library slowly emerging from its depths- a library with green carpet and hangings, andbook-shelves round the sides of the room. seated in an arm-chair at a table under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes its steadybrilliancy, and again its surface is imageless for a second. we are back in constantinople now and out of the pearly, depths of the shield forms our own apartment in thehotel. there are our papers and books on the bureau, my friend's travelling hat in a corner, her ribbonshanging on the glass, and lying on the bed the very dress she had changed

HELENA BLAVATSKY THE KEY TO THEOSOPHY

t, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic philosophy, professor alexander wilder, f.t.s, describes as "spiritual photography: the soul is the camera in which facts and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world

l confess to a belief in biblical miracles? and this is where the point of difference comes in. there are very good and pure theosophists who may believe in the supernatural, divine miracles included, but no occultist will do so. for an occultist practices scientific theosophy, based on accurate knowledge of nature's secret workings; but a theosophist, practicing the powers called abnormal, minus the light of occultism, will simply tend toward a dangerous form of mediumship, because, although holding page 16 the key to theosophy- hp blavatsky.txt to theosophy and its highest conceivable code of ethics, he practices it in the dark, on sincere but blind faith. anyone, theosophist or spiritualist, who attempts to cultivate one of the branches of occult science-e.g, hypnotism, mesmerism, or ev

reflects) itself now in the personality of a sage, again as an artisan, and so on throughout the string of births. but though personalities ever shift, the one line of life along which they are strung, like beads, runs unbroken; it is ever that particular line, never any other. it is therefore individual, an individual vital undulation, which began in nirvana, or the subjective side of nature, as the light or heat undulation through aether, began at its dynamic source; is careering through the objective side of nature under the impulse of karma and the creative direction of tanha (the unsatisfied desire for existence; and leads through many cyclic changes back to nirvana. mr. rhys-davids calls that which passes from personality to personality along the individual chain character, or doing

ousness of the manifested godhead, brahma, i.e. the collective consciousness of the host of dhyan chohans (see secret doctrine; praj a is their individual wisdom *2) taijasi means the 'radiant, as a consequence of its union with buddhi, i.e. manas, the human soul, enlightened by the rays of the divine soul. hence manas-taijasi can be described as radiant intellect, the human reason enlightened by the light of the spirit; and buddhi-manas is the revelation of the divine plus the human intellect and self-consciousness (these two footnotes reversely translated from dutch[ editor) a. you cannot, because you will mix up an abstract representation of the whole with its casual changes of form. remember that if it can be said of buddhi-manas that it is unconditionally immortal, the same cannot be

id of the lower manas, still less of taijasi, which is merely an attribute. neither of these, neither manas nor taijasi, can exist apart from buddhi, the divine soul, because the first (manas) is, in its lower aspect, a quality of the terrestrial personality, and the second (taijasi) is page 75 the key to theosophy- hp blavatsky.txt identical with the first, because it is the same manas only with the light of buddhi reflected on it. in its turn, buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation. say rather that buddhi-manas can neither die nor lose its compound self-consciou

HINE PHIL ASPECTS OF EVOCATION

re the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth mutters with their consciousness. this passage brings to mind the .timeslip. phenomena discussed above. what is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other words, a light form phenomena! the entity is also associated with strange atmospheric effects such as freak winds and storms (lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such

HINE P OVEN READY CHAOS

of the normal. the term gnosis also means, knowledge of the heart- that which can only come from personal insight and experience, and very often, is difficult to communicate to another, other than in an oblique form. chaos magic is merely an all-embracing approach to gnosis, which encourages each individual to become responsible for their own development- what you do, and how you interpret it in the light of your own experience. i m occassionally asked by people what do you have to do to become a chaos magician. there really isn t an answer to this. you could, for example, practice qabalah (and exclusively qabalah) for ten years, and thus consider yourself a chaos magician- if you wanted to. above all, don t confuse opinion with dogma, or glamour for commitment- but that s only my opinion

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rabbi and hard up, and he has asked me to subscribe for his work. we took 3 copies, and as we thought yo would appreciate it more than anyone, we sent you a copy. i lucifer, madame blavatsky's theosophical periodical was in financial difficulties' 2 i have not been able to identify either rabbi hainau or his publication. 17 chacombe vicarage 26 november 1889 i am very glad you see this matter in the light i do. from the very first, no worldly wisdom, nor prudence have been shewn. we might ruin .ourselves and become paupers by making( urs lves responsi.ble, a?d. then the t[heosophical] p[ublishing] slociety] would still be in just the same difficulties. i always saw that luciftr, conducted as it was, and at such a price, was [ayton's record of his wife's 'vision] broad iron gateway with hi

HP LOVECRAFT A DARK LORE

d island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think

ed with a sudden start that a loud chorus of whippoorwills among the shrubbery had commenced a damnably rhythmical piping, as if in unison with the last breaths of a dying man. the building was full of a frightful stench which dr armitage knew too well, and the three men rushed across the hall to the small genealogical reading-room whence the low whining came. for a second nobody dared to turn on the light, then armitage summoned up his courage and snapped the switch. one of the three- it is not certain which- shrieked aloud at what sprawled before them among disordered tables and overturned chairs. professor rice declares that he wholly lost consciousness for an instant, though he did not stumble or fall. the thing that lay half-bent on its side in a foetid pool of greenish-yellow ichor a

a monstrous evil had once dwelt there and left its mark. he himself had heard dark whispers of it from his father, who recalled certain sounds and rumours from his boyhood. there had been a bad sect there in the old days- an outlaw sect that called up awful things from some unknown gulf of night. it had taken a good priest to exorcise what had come, though there did be those who said that merely the light could do it. if father o'malley were alive there would be many the thing he could tell. but now there was nothing to do but let it alone. it hurt nobody now, and those that owned it were dead or far away. they had run away like rats after the threatening talk in '77, when people began to mind the way folks vanished now and then in the neighbourhood. some day the city would step in and ta

tone, conscious of some formless alien presence close to him and watching him with horrible intentness. he felt entangled with something- something which was not in the stone, but which had looked through it at him- something which would ceaselessly follow him with a cognition that was not physical sight. plainly, the place was getting on his nerves- as well it might in view of his gruesome find. the light was waning, too, and since he had no illuininant with him he knew he would have to be leaving soon. it was then, in the gathering twilight, that he thought he saw a faint trace of luminosity in the crazily angled stone. he had tried to look away from it, but some obscure compulsion drew his eyes hack. was there a subtle phosphorescence of radio-activity about the thing? what was it that

element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of su

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

clever fakery can be carried. the ink drawings, of course, will be jeered at as obvious impostures, notwithstanding a strangeness of technique which art experts ought to remark and puzzle over. in the end i must rely on the judgment and standing of the few scientific leaders who have, on the one hand, sufficient independence of thought to weigh my data on its own hideously convincing merits or in the light of certain primordial and highly baffling myth cycles; and on the other hand, sufficient influence to deter the exploring world in general from any rash and over-ambitious program in the region of those mountains of madness. it is an unfortunate fact that relatively obscure men like myself and my associates, connected only with a small university, have little chance of making an impressi

nce of nameless conditions- present or at least recent just ahead. yet in the end we did let sheer burning curiosity-or anxiety-or autohypnotism- or vague thoughts of responsibility toward gedney- or what not- drive us on. danforth whispered again of the print he thought he had seen at the alley turning in the ruins above; and of the faint musical piping- potentially of tremendous significance in the light of lake s dissection report, despite its close resemblance to the cave-mouth echoes of the windy peaks- which he thought he had shortly afterward half heard from unknown depths below. i, in my turn, whispered of how the camp was left- of what had disappeared, and of how the madness of a lone survivor might have conceived the inconceivable- a wild trip across the monstrous mountains and a

of healing, and leave only such an added sensitiveness that memory reinspires all the original horror. we saw, as i have said, certain obstructions on the polished floor ahead; and i may add that our nostrils were assailed almost simultaneously by a very curious intensification of the strange prevailing fetor, now quite plainly mixed with the nameless stench of those others which had gone before. the light of the second torch left no doubt of what the obstructions were, and we dared approach them only because we could see, even from a distance, that they were quite as past all harming power as had been the six similar specimens unearthed from the monstrous star-mounded graves at poor lake s camp. they were, indeed, as lacking- in completeness as most of those we had unearthed- though it gr

HP LOVECRAFT HERBERT WEST REANIMATOR

restore the spot to its former appearance. the affair made us rather nervous, especially the stiff form and vacant face of our first trophy, but we managed to remove all traces of our visit. when we had patted down the last shovelful of earth, we- put the specimen in a canvas sack and set out for the old chapman place beyoiid meadow hill. on an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital processes of the simplest and healthiest sort. now, with the eyes closed, it looked more asleep than dead; though

s only. so as the hour grew dangerously near to dawn, we did as we had done with the others- dragged the thing across the meadows to the neck of the woods near the potter s field, and buried it there in the best sort of grave the frozen ground would furnish. the grave was not very deep, but fully as good as that of the previous specimen- the thing which had risen of itself and uttered a sound. in the light of our dark lanterns we carefully covered it with leaves and dead vines, fairly certain that the police would never find it in a forest so dim and dense. the next day i was increasingly apprehensive about the police, for a patient brought rumours of a suspected fight and death. west had still another source of worry, for he had been called in the afternoon to a case which ended very thre

HP LOVECRAFT THE ALCHEMIST

stries within, all tell a gloomy tale of fallen grandeur. as the ages passed, first one, then another of the four great turrets were left to ruin, until at last but a single tower housed the sadly reduced descendants of the once mighty lords of the estate. it was in one of the vast and gloomy chambers of this remaining tower that i, antoine, last of the unhappy and accursed counts de c, first saw the light of day, ninety long years ago. within these walls and amongst the dark and shadowy forests, the wild ravines and grottos of the hillside below, were spent the first years of my troubled life. my parents i never knew. my father had been killed at the age of thirty-two, a month before i was born, by the fall of a stone somehow dislodged from one of the deserted parapets of the castle. and

alf ruined staircases in one of the most dilapidated of the ancient turrets. as the afternoon progressed, i sought the lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps, my eye fell upon a small trapdoor with a ring, which lay directly beneath my foot. pausing, i succeeded with difficulty in raising it, whereupon there was revealed a black aperture, exhaling noxious fumes which caused my torch to sputter, and disclosing in the unsteady glare the top o

it the unused torch which i had with me. first of all, new light revealed the distorted and blackened form of the mysterious stranger. the hideous eyes were now closed. disliking the sight, i turned away and entered the chamber beyond the gothic door. here i found what seemed much like an alchemist's laboratory. in one corner was an immense pile of shining yellow metal that sparkled gorgeously in the light of the torch. it may have been gold, but i did not pause to examine it, for i was strangely affected by that which i had undergone. at the farther end of the apartment was an opening leading out into one of the many wild ravines of the dark hillside forest. filled with wonder, yet now realizing how the man had obtained access to the chauteau, i proceeded to return. i had intended to pass

HP LOVECRAFT THE BEAST IN THE CAVE

istol with the evident intent of despatching the creature, when a sudden sound emitted by the latter caused the weapon to fall unused. the sound was of a nature difficult to describe. it was not like the normal note of any known species of simian, and i wonder if this unnatural quality were not the result of a long continued and complete silence, broken by the sensations produced by the advent of the light, a thing which the beast could not have seen since its first entrance into the cave. the sound, which i might feebly attempt to classify as a kind of deep-tone chattering, was faintly continued. all at once a fleeting spasm of energy seemed to pass through the frame of the beast. the paws went through a convulsive motion, and the limbs contracted. with a jerk, the white body rolled over

te of iris. as i looked more closely, i saw that they were set in a face less prognathous than that of the average ape, and infinitely less hairy. the nose was quite distinct. as we gazed upon the uncanny sight presented to our vision, the thick lips opened, and several sounds issued from them, after which the thing relaxed in death. the guide clutched my coatsleeve and trembled so violently that the light shook fitfully, casting weird moving shadows on the walls. i made no motion, but stood rigidly still, my horrified eyes fixed upon the floor ahead. the fear left, and wonder, awe, compassion, and reverence succeeded in its place, for the sounds uttered by the stricken figure that lay stretched out on the limestone had told us the awesome truth. the creature i had killed, the strange beas

HP LOVECRAFT THE LURKING FEAR

element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which cast long weird shadows, it struck me forcibly that the various points and lines of the mound system had a peculiar relation to the summit of tempest mountain. that summit was undeniably a centre from which the lines or rows of points radiated indefinitely and irregularly, as if the unwholesome martense mansion had thrown visible tentacles of terror. the idea of su

d hillside forest; leaping screaming, panting, bounding toward the terrible martense mansion. i recall digging unreasonably in all parts of the brier-choked cellar; digging to find the core and centre of that malignant universe of mounds. and then i recall how i laughed when i stumbled on the passageway; the hole at the base of the old chimney, where the thick weeds grew and cast queer shadows in the light of the lone candle i had happened to have with me. what still remained down in that hell-hive, lurking and waiting for the thunder to arouse it, i did not know. two had been killed; perhaps that had finished it. but still there remained that burning determination to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my indecisive s

HP LOVECRAFT THE MUSIC OF ERICH ZANN

op in a lofty ivied wall. its paving was irregular, sometimes stone slabs, sometimes cobblestones, and sometimes bare earth with struggling greenish-grey vegetation. the houses were tall, peaked-roofed, incredibly old, and crazily leaning backward, forward, and sidewise. occasionally an opposite pair, both leaning forward, almost met across the street like an arch; and certainly they kept most of the light from the ground below. there were a few overhead bridges from house to house across the street. the inhabitants of that street impressed me peculiarly; at first i thought it was because they were all silent and reticent; but later decided it was because they were all very old. i do not know how i came to live on such a street, but i was not myself when i moved there. i had been living in

HP LOVECRAFT THE NAMELESS CITY

brighter light i saw later stages of the painted epic- the leave-taking of the race that had dwelt in the nameless city and the valley around for ten million years; the race whose souls shrank from quitting scenes their bodies had known so long where they had settled as nomads in the earth's youth, hewing in the virgin rock those primal shrines at which they had never ceased to worship. now that the light was better i studied the pictures more closely and, remembering that the strange reptiles must represent the unknown men, pondered upon the customs of the nameless city. many things were peculiar and inexplicable. the civilization, which included a written alphabet, had seemingly risen to a higher order than those immeasurably later civilizations of egypt and chaldaea, yet there were cur

HP LOVECRAFT THE OUTSIDER

g upward. ghastly and terrible was that dead, stairless cylinder of rock; black, ruined, and deserted, and sinister with startled bats whose wings made no noise. but more ghastly and terrible still was the slowness of my progress; for climb as i might, the darkness overhead grew no thinner, and a new chill as of haunted and venerable mould assailed me. i shivered as i wondered why i did not reach the light, and would have looked down had i dared. i fancied that night had come suddenly upon me, and vainly groped with one free hand for a window embrasure, that i might peer out and above, and try to judge the height i had once attained. all at once, after an infinity of awesome, sightless, crawling up that concave and desperate precipice, i felt my head touch a solid thing, and i knew i must

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

isitors? had my obvious sightseeing, with its frequent map-consultations, aroused unfavorable notice. it occurred to me that i must be in a highly nervous state to let a few random creakings set me off speculating in this fashion- but i regretted none the less that i was unarmed. at length, feeling a fatigue which had nothing of drowsiness in it, i bolted the newly outfitted hall door, turned off the light, and threw myself down on the hard, uneven bed- coat, collar, shoes, and all. in the darkness every faint noise of the night seemed magnified, and a flood of doubly unpleasant thoughts swept over me. i was sorry i had put out the light, yet was too tired to rise and turn it on again. then, after a long, dreary interval, and prefaced by a fresh creaking of stairs and corridor, there came

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

and heard the rustle of the wire as he laid it down after him; but the glow soon disappeared abruptly, as if a turn in the stone staircase had been encountered, and the sound died away almost as quickly. i was alone, yet bound to the unknown depths by those magic strands whose insulated surface lay green beneath the struggling beams of that waning crescent moon. i constantly consulted my watch by the light of my electric lantern, and listened with feverish anxiety at the receiver of the telephone; but for more than a quarter of an hour heard nothing. then a faint clicking came from the instrument, and i called down to my friend in a tense voice. apprehensive as i was, i was nevertheless unprepared for the words which came up from that uncanny vault in accents more alarmed and quivering tha

HP LOVECRAFT THE THING IN THE MOONLIGHT

ilway, and the worm-eaten poles which still held the limp and sagging trolley wire. following this line, i soon came upon a yellow, vestibuled car numbered 1852--of a plain, double-trucked type common from 1900 to 1910. it was untenanted, but evidently ready to start; the trolley being on the wire and the air-brake now and then throbbing beneath the floor. i boarded it and looked vainly about for the light switch--noting as i did so the absence of the controller handle, which thus implied the brief absence of the motorman. then i sat down in one of the cross seats of the vehicle. presently i heard a swishing in the sparse grass toward the left, and saw the dark forms of two men looming up in the moonlight. they had the regulation caps of a railway company, and i could not doubt but that th

HP LOVECRAFT THE TOMB

h much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long stormed in vain. it was in the soft glow of late afternoon that i first entered the vault on the abandoned slope. a spell was upon me, and my heart leaped with an exultation i can but ill describe. as i closed the door behind me and descended the dripping steps by the light of my lone candle, i seemed to know the way; and though the candle sputtered with the stifling reek of the place, i felt singularly at home in the musty, charnel-house air. looking about me, i beheld many marble slabs bearing coffins, or the remains of coffins. some of these were sealed and intact, but others had nearly vanished, leaving the silver handles and plates isolated amidst cert

HP LOVECRAFT THE WHITE SHIP

tuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of that lighthouse whence i had sailed so many aeons ago. in the darkness below there loomed the vast blurred outlines of a vessel breaking up on the cruel rocks, and as i glanced out over the waste i saw that the light had failed for the first time since my grandfather had assumed its care. and in the later watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as when i had left it at the hour i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ed not a moment, for a burning curiosity drove him on "i will advance" he radiated back "and i accept you as my guide" at this reply the guide seemed to make a sign by certain motions of his robe which may or may not have involved the lifting of an arm or some homologous member. a second sign followed, and from his well-learned lore carter knew that he was at last very close to the ultimate gate. the light now changed to another inexplicable colour, and the shapes on the quasi-hexagonal pedestals became more clearly defined. as they sat mote erect, their outlines became more like those of men, though carter knew that they could not be men. upon their cloaked heads there now seemed to rest tall, uncertainly coloured miters, strangely suggestive of those on certain nameless figures chiseled

of beings in limited dimensions there are no such things as past, present and future. men think of time only because of what they call change, yet that to is illusion. all that was, and is, and is to be, exists simultaneously. these revelations came with a god like solemnity which left carter unable to doubt. even though they lay almost beyond his comprehension, he felt that they must be true in the light of that final cosmic reality which belies all local perspectives and narrow partial views; and he was familiar enough with profound speculations to be free from the bondage of local and partial conceptions. had his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensio

die earth, shivering with fright at the clawed, mantel thing which he had once been, and had become again. the time units spent on yaddith, croaked the swami- whose laboured voice was beginning to show signs of fatigue- made a tale in themselves which could not be related in brief compass. there were trips to stronti and mthura and kath, and other worlds in the twenty-eight galaxies accessible to the light-beam envelopes of the creatures of yaddith, and trips back and forth through eons of time with the aid of the silver key and various other symbols known to yaddith's wizards. there were hideous struggles with the bleached viscous dholes in the primal tunnels that honeycombed the planet. there were awed sessions in libraries amongst the massed lore of ten thousand worlds living and dead

he strangely hieroglyphed parchment he had left in the car at arkham; and with its aid- and the key's- resume his normal terrestrial semblance. he was not blind; to the perils of the attempt. he knew that when he had brought the planet-angle to the right eon (a thing impossible to do while hurtling through space, yaddith would be a dead world dominated by triumphant dholes, and that his escape in the light-wave envelope would be a matter of grave doubt. likewise was he aware of how he must achieve suspended animation, in the manner of an adept, to endure the eon long flight through fathomless abysses. he knew, too, that- assuming his voyage succeeded- he must immunize himself to the bacterial and other earthly conditions hostile to a body from yaddith. furthermore, he must provide a way of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

es and seal them with sealing wax. the next day at 3 p.m, and each day until all nine are mailed, post a packet to the unwanted lover. at the end of that time, or before, he'll stop bothering you, and you'll be free for other love affairs. 15. dream spell would you like to visit a cherished friend while travelling to a dream dimension? there's a variation of the charmed sleep spell for this: draw the light, chalk, protective circle around your bed; place a large turtle under the bed and three fresh mint leaves in your pillowcase. before retiring, light three blue candles, and let them flame for one hour. blow out the candle, ring a bell once, and nine times whisper "orpheus, orpheus, orpheus" et cetera. practising witches, as we indicated, are able to create their own spells and design the

was: nitroglycerine. it turned out to be that kind of a romance, too! i got the word three times in a row after juggling the book around so much that my finger never should have hit the same place twice. the secret is to set a code and stick with it from the first. now you can tell not only your own fortune every day, but anybody else's you wish. 4- the card spell- the biggest spell of all "when the light goes down in evening and the crab is on the crawl (gloom glob vendors (louise huebner) witches are always being contacted by people who are eager to know their fortune, what destiny has in store for them. and, because witches tend to be psychic, often they can get impressions of the future that prove true. but this is not the chief business of a witch: a witch doesn't care much about pee

INFERNAL SABBAT LIVE

as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance within itself; it is the coincidentia oppositorum, this is the black light of iblis, the

e flame of selfperception and rebellion from which one seeks the balance of self. the destiny and map of ones life is chosen by thought, will and action, thus iblis is the imagination. lucifer is thus the imagination of self, realization and the strength to become something better. this black mass, as performed in two parts through the musick of psychonaut 75, is that of two aspects of the dragon the light and the grave, unto earth the fallen angels descend, the earth opens and the vampyric shades and the dead walk the earth. this ritual was designed as a means of opposition to bigotry and oppression, that lucifer rises to awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of th

INITIATION INTO HERMETICS

s believed to be tejas, the principle of fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active and the passive one, which means positive) and negative. plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. there are always two basic qualities, which must be clearly distin

on in this element came out the fiat, it shall be. details concerning the specific influences of the elements in the various spheres and kingdoms, such as the kingdoms of nature, of animals and of human beings will be found in the following chapters. the main point is that the reader gets a general impression about the workshop and the effect of the elemental principles in the entire universe. 6. the light light is established on the principle of fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is darkness, which has come out of the principle of water

fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is darkness, which has come out of the principle of water. darkness has the contrasting specific qualities of the light. without darkness, light would not only remain quite unrecognizable, but without darkness there would never be any light at all. evidently light and darkness must have been produced by the mutual play of two elements, consequently those of fire and water. light in its outcome therefore has the positive quality whereas darkness has the negative one. this interplay evidently is working in

lve all problems, all laws, all kinds of truth in sort, everything, provided that the adept knows how to use it properly. as time goes on and his development unfolds and he is advancing in hermetics, he will be acquainted with many more aspects of this key, and be forced to accept it as an unchangeable law. he will no more wander in darkness and uncertainty, but he will carry a torch in his hand, the light of which will penetrate the night of ignorance. this brief summary will suffice for the adept to instruct him how to deal with the problem of truth. 16. religion the incipient magician will confess his faith to a universal religion. he will find out that every religion has good points as well as bad ones. he will therefore keep the best of it for himself and ignore the weak points, which

te a different thing is, if a seeker, dissatisfied by materialism and doctrines, and longing for spiritual support, will ask advice and information of an adept. in such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light. 17. god since the remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the dei

INTERVIEW WITH ANDREW CHUMBLEY

consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: define crooked path sorcery. where did this term come from? ac: the term crooked path sorcery refers to a specific corpus of teachings and rituals transmitted from within an inner circle of the cultus sabbati. it is distinguished from other bodies of sabbatic lore by its specialised mode of ritual praxis, its distin

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

e veils his face when his glance falls upon secret things, he may enter the house of osiris and see the secret things that are therein. this book is not for the pious who would veil their gaze, and trust to have secret things revealed to them in a later life. it is for those who would seek after the hidden things now. it is not for those who would come forth by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty and the stages of initiation the left hand path is a quest for sovereignty. it seeks four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in

making fun of such attachments in symbolic ways such as a black mass, a black seder, eating beef (if raised hindu, and so forth. this antinomian stance is no different than the stances above, but it draws the most fire from the public, because it is a reminder to the sleepers that they could awaken, and such reminders are always painful. for those of us along the lhp, we often forget how painful the light was to our eyes when we first left the cave. after the initiate has broken with the symbol systems that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership

r is gained, so comes the capacity for a non-sentimental love of others. the lhp initiate, recognizing as viruses personal strength and self knowledge, does what he or she can to help others create the states. if this emotion is not carefully watched, it can devolve into a dangerous sentimentality that causes us to make things too easy on those who come after us, but if it is carefully refined in the light of one's own past experiences, it can become an igniting force- a spark that awakens the gifted but sleeping members of mankind. if these two desires are carefully blended, balanced, and brought to bear with the hard-won wisdom of the first two tasks, the initiate has a great magnetic power. he or she can take the circumstances of others around them and turn them into an endless process

INVOCATION OF THE ADVERSARY

summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish th

IRISH WITCHCRAFT AND DEMONOLOGY

ble amount of gold lay at the doctor's disposal, which he prudently used to advance his worldly welfare. so far, so good. but there are two sides to every question. years rolled by, bringing ever nearer and nearer the time at which the account had to be settled, and at length the fatal day dawned. the devil arrived p. 84 to claim his victim, and found him sitting in his house reading his bible by the light of a candle, whereupon he directed him to come along with him. the doctor begged that he might not be taken away until the candle, by which he was reading, was burned out. to this the devil assented, whereupon dr. colville promptly extinguished the candle, and putting it between the leaves of the bible locked it up in the chest where he kept his gold. the candle was thus deposited in a p

ISIS UNVEILED

heir trinity is but the trio of sephiroth, the first three kabalistic lighie of which moses nschmanides says, that "they have never been teen by any one; there is not any defect in uiem, nor any disunion" the first eternal number is the father, or the chaldaean primeval, invisible and incomprehenuble dtaot, out of i^ch proceeded the inieiligihe one the egyptian pta, or" the principle of laghi not the light itself, and the prindple of ijfe, thou^ himself no life" the wisdom by which the father created the heavens is the son, or the kabalistic androgynous adam kadmon. the son is at once the male rd, or light of wisdom, prudence or intd- ligence, sephira, the female part of himself; while from this dual being proceeds the third emanation, the binah or reason, the second intelli- gence the hol

ace of the kings of the moon, whom tradition shows as having reigned in praydga now allah&bad. with them the trinity of deus-lunus was manifested in the three lunar phases, completing the quaternary with the fourth, and typi- fying the death of the moon-god in its gradual waning and final disap- pearance. this death was allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad

of the gnosis are seen by the wise .the ^cto and the fourth gotpd teem with gnostic expressions. ilie kabalistic phrases "god's first-bom emanated from tlie most high" together with thai lohieh im the "sjnrii of the anointing" and again "they called him the anointed of the highest" are reproduced in spirit and substance by the author of the qorpd according to john "that waa'tjie true light" and "the light shineth in darkness "and the wobd was made flesh "and of his fuuneaa [pleroma] have all we revived" etc (john, i, 5, aq. the 'christ' then, and the 'logos' existed ages before christianity; the oriental gnosis was studied long before the days of moses, and ire have to seek for the origin of all these in the archaic periods of the primeval asiatic philosophy. peter's second epietle and ju

nclianmus is surrounded by the three heads. he is the eternal ught of the wisdom; and the wisdom is the source from which all the manifestations have begun. these three heads, included in onb head [which is no head; and these three are bent down [overshadow] shobt-facb [the son] and through them all things shine with light" ain-soph emits a thread from el oial [the highest god of the trinity, and the light follows the thread and enters, and passing through makes its exit through adam primiu [kadmon, who is conrxaud until the plan for arranging[ laium dupoaitvmis] is ready; it threads through mm from his head to his feet; and in him pn the concealed adam] is the figure of a man "whoso wishes to have an insight into the sacred unity, let him con- sider a flame rising from a burning coal or a

of the 'greatest; the abatur answering to the 'father^ jesus in the later christian theology. these two superior lieea then are the crown within which dwells the greatest ferho "be- fore any creature came into existence the lord fuho existed* this one is the first life, formless and invisible; in whom the living spirit of life exbts. the highest gkace. the two are one from eternity, for they are the light and the cause of the lt^t. therefore they answer to the kabalistic concealed vnsdom, and to tbe concealed she- khinah the holy ghost "this light, which is manifested, is the gar- ment of the heavenly concealed" says idrah zviah" and the 'heaven- ly man' is the superior adam "no one knows his paths except macro- prokypus (long-face) the superior active god' not as i am written will i be r

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

should be evolved which one follows consistently in the art of interpretation. the geomantic figure in the important house of the q u e s t i o n asked the significator- should be thoroughly observed and studied. it should then be compared to the judge and if need be, added to the judge by the methods already described to produce another figure called the reconciler. this too should be studied in the light of the question asked, and the interpretations given on the charts that follow. the close relationship between astrology and geo-mancy now becomes apparent. one searches for the aspects between the significator and the other figu s divine nutrition: the madonna frequency& the food of gods with jasmuheen 1 divine nutrition: the madonna frequency& the food of gods with jasmuheen 2 divine n

JASMUHEEN THE FOOD OF GODS

to the hypothalamus, called the retinohypothalamic tract. this tract brings information about the dark and light cycles to the suprachiasmatic nucleus (scn) of the hypothalamus. from the scn, impulses along the nerve travel via the pineal nerve (sympathetic nerves system) to the pineal gland. these impulses, inhibit the production of melatonin. when these impulses stop (at night or in dark, when the light no longer stimulates the hypothalamus) pineal inhibition ceases, and melatonin is released. the pineal gland (or the third eye) is therefore a photosensitive organ and an important timekeeper for the human body. the unexplored process of energy synthesis and transformation from the sun energy perhaps partly occurs here. we should also examine this aspect carefully, as this leaves scope f

practice as taught by mantak chia. i had the pleasure of spending time with mantak in november 2002 when our group met there to discuss and launch the madonna frequency planetary peace program and during our time together i had the opportunity to talk to him extensively about the taoist practices and the flow of divine nutrition. i call those who no longer take their nourishment via physical food the light eaters and one of the problems many have experienced over the years is their inability to remain grounded, as the energies we are accessing to nourish our bodies are so refined that we not only feel as though we are existing in two worlds, but we often feel as though the material world is too foreign to spend time in. hence many level 3 light eaters prefer a life of silence and solitude

one force that exists in all and is common to all for the dow is beyond mind, ego, cultural and genetic influences. our dow& the violet light: how our dow physically, emotionally and mentally expresses itself is through waves of love and light. the love is what we feel when we sit and meditate and seek the experience of oneness with our dow in silence, nourishes our physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many cal

am and when we return it is 1pm and intellectually we have no recall of where we have been but boy do we feel good. bathing in this bliss zone can last for seconds, minutes, hours or days and it touches each one who tunes into this state in a unique and profound manner. over the last 30 years of my meditations surfing in the theta. delta zones, i have had numerous experiences of being filled with the light and love and joy and ecstasy of these realms. sometimes i have retained full awareness and sometimes i have gone beyond my mental awareness zone. each time is different yet each time is so nourishing that all i can feel is blessed. due to our basic telepathic and empathetic natures, which are strengthened by such experiences, long term or proficient meditators can have an amazing range o

ends on our lifestyle. as we keep stressing, the luscious lifestyle program determines how well we connect to the divine love channel. also the more we focus on something the stronger it grows so the more we assume, trust and expect the above meditation to do as intended, the sooner and longer that it will. if you are someone who loves to eat physical food and have no interest in living purely on the light that flows from the divine nutrition channels, then everything we have discussed to date is still applicable as the meditations and programming codes and the lifestyle suggested will nourish you on a physical, emotional, mental and spiritual level. how much nourishment you receive depends on your desire and dedication, as only you can tune your personal biofield to this channel to attrac

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

they see that there are numerous shortcomings of teachers in medicine, which fails frequently, though always with its answer, in theology, which chooses rather that men should sleep, though not the right sleep, than consider waking nay, in all the branches of human knowledge; the fashion in regard to which is to disparage the ancient schools of thought by exposing what are called their errors by the light of modern assumed infallible discovery. it never once occurs to those t 2 the rosicrucians. eager, conceited, professors that they themselves may possibly have learned wrongly, that the old knowledge they decry is underrated because they do not understand it, and that, entirely because the light of the modern world is so brilliant in them, so dark to them, as eclipsed in this novel artif

e rosicrucians. a socket. for half an hour the countryman essays to stir this stone in vain. at last he bethought himself of some yards of rope which he had lying near amongst his tools; and these he converted, being an ingenious, inquisitive, inventive man, into a tackle by means of which, and by passing the sling round a bent tree in line with the axis of the stone, he contrived, in the last of the light, and with much expenditure of toil, to raise it. and then, greatly to his surprise, he saw a large, deep, hollow place, buried in darkness, which, when his eyes grew accustomed a little to it, he discovered was the top-story to a stone staircase, seemingly of extraordinary depth, for he saw nothing below. the country fellow had not the slightest idea of where this could lead to; but bein

imes he paused, and turned as if he would remount almost flee for his life upward, as he thought; for this might be the secret haunt of robbers, or the dreadful abode of evil spirits. what if, in a few moments, he should come upon some scene to affright, or alight in the midst of desperate ruffians, or be caught by murderers! he listened eagerly. he now almost bitterly repented his descent. still the light streamed at a distances; but still there was no sound to interpret the meaning of the light, or to display the character of this mysterious place, in which the country8 the rosicrucians. man found himself entangled hopelessly like a knight of romance in an enchanted world. the discoverer by this time stood still with fear. but at last, summoning courage, and recommending himself devoutly

oning courage, and recommending himself devoutly to god, he determined to complete his discovery. above, he had been working in no strange place; the field he well knew, the woods were very familiar to him, and his own hamlet and his wife and family were only a few miles distant. he now hastily, andmore in fear than through courage, noisily with his feet descended the remainder of the stairs; and the light grrew brighter and brighter as he approached, until at last, at another turn, he came upon a square chamber, built up of large hewn ancient stones. he stopped, silent and awe-struck. here was a flagged pavement and a somewhat lofty roof, gathering up into a centre; in the groins of which was a rose, carved exquisitely in some dark stone or marble. but what was this poor man s fright when

inexpressible brilliancy, shining over everything, and lighting up the place with brilliant radiance, like an intense golden sunset! he started back. then his limbs shook and bent under him as he gazed with terror at the figure of a man, whose face was hidden, as he sat in a studious attitude in a stone chair, reading in a great book, with his elbow resting on a table like a rectangular altar, in the light of a large, ancient iron lamp, suspended by a thick chain to the middle of the roof. a cry of alarm, which he could not suppress, escape from the scared discoverer, who involuntarily advanced one pace, beside himself with terror. he was now within the illuminated chamber. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful astonishment

JESSUP MK THE CASE FOR THE UFO

anything which takes place in the air is the business of the airport) i have long been interested in the study of the unexplained areas of human existence, and as an astronomer with special interest in the moon, the early reports of flying saucers caught my attention. references in dusty volumes in the library of congress flashed through my mind, references i had noted years ago and which now, in the light of these developments, seemed to offer a new field of research, of analysis and co-relation which might throw light upon the matter. i began to ask myself questions and i began to see a shape, a form, take place in the entire field of observable phenomena which had remained obscure and previously unrelated. this flying saucer was photographed over the brazilian jungle desmond leslie, in

lysis, because it helps t bring order out of chaos-chaos which is the product of centuries of accumulated data with no co-relation, with no purpose other than that of cataloguing facts for posterity. we may now assume, and with great assurance, that we are the posterity for whom these data were recorded. the time has come when these isolated? and lone facts, so long orphaned, must be brought into the light, marshaled, and made to serve our purpose. this heterogeneous mass of data has doubtless been preserved for some purpose, if life has any meaning at all, and the solution of the mystery of the ufo's may well be that purpose. the second utility of grouping is to establish emphasis and striking power, for any one of these innumerable events is too weak to stand alone in the face of scienti

1-2-335 (1819, is professor graves' account, communicated by professor dewey, that on the evening of august 13, 1819, a light was seen in amherst a falling object with accompanying sounds as if from an explosion. in the home of professor dewey this light was reflected upon a wall of a room. the next morning in professor dewey's front yard, in what is said to have been the only position from which the light could have been reflected, a substance was found "unlike anything before observed by anyone who saw it" it was a bowl-shaped object, about eight inches in diameter, and one-inch thick, bright buff-colored, and having upon it a "fine nap" upon removing this covering, a buff-colored, pulpy substance of the consistency of soft soap, was found "of an offensive, suffocating smell" a few minut

ance to the month of march in regard to these events? only a few old arks now remain. most are 128 waystations (there are two great-arks, one new) for earth duty ad, 1104: burning torches, fiery darts, flying fires were often seen in the air in this year. and there were, near stars, what looked like swarms of butterflies and little fiery worms of a strange kind. they flew in the air and took away the light of the sun as if they had been clouds. above latter is excellent description of grecian mercury hat. that is just exactly what his hat& mayhap himself, was designed from. ad, 1067: in this year people saw a fire that flamed and burned fiercely in the sky. it came near the earth, and for a little time brilliantly lit it up. afterwards, it revolved, ascended on high, then descended into th

object itself must have been approximately the same size as the combined umbra and penumbra, shall we say about 1,400 1,700 miles in diameter. we cannot tell whether it was solid or a dense cloud. old ark or "old" home-ship? most important, however, is that this shade did not move in three hours' time. with both moon and sun moving, this object so maintained its position that its shadow, cast by the light of one moving object, the sun, remained stationary for three hours or more upon another moving object, the moon. that is control firm, steady, calculated and maintained control of position. it implies purposefulness, persistence, delicacy and intelligence& reason too. suppose, on the other hand, that it was not a shadow, but was a cloud interposed between earth and moon. its actual size

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

he work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073 10 through the notes, the nature of various meditations is indicated by reference to the diagrams; lines from the atharva veda are offered for comparison with sy. work of the chariot s publication seems to be entirely for an immediate mystical purpose. there is no introduction, no history, no account of edit

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

rence in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditation in jewish and islamic mysticism in the light of a recent archeological discovery, h in medieval encounters, volume 1, number 2 (leiden: brill, october 1995. fishbane, eitan. gauthority, tradition, and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university, march 2004. contemplative practice and the tra

KETAB E SIYAH

ful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, cast

he finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails 21 and make me retch in sickly disgust; last of them was child-like aur

h with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and that run with rivers of molten gold, the bones and blood of mighty gog, the giant and father of giants who lead his children in gross rebellion against us, the most noble elohim, until he was defeated you, my brother, when you caused the stone of earth to yawn open, like a maw of blackest night, beneath the serpent-feet of the giant-father thus casting the beast into the he

sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, cast

he finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, 82 the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails and make me retch in sickly disgust; last of them was child-like aur

KNOWLEDGE LECTURE ONE

been very carefully translated for the purpose of this lecture by the v.h. frater m.w.t, and the v.h. soror s.s.d.d. has made many valuable suggestions with regard to the interpretation. the title and preface of the 17th chapter reads "concerning the exaltation of the glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual

KUNDALINI BREATHING EXERCISE

ar "hahm" on the intake and "sah" on the exhale? this is the mantra to use in this exercise. do not speak it- just hear it in the breath. when i say "hahm, i refer to the inhale, and "sah" to the exhale. try it for a few minutes. hahm- sah- hahm- sah. make sure you are relaxed and not forcing your breath. next, visualize the air in the room as breathable light. with each "hahm" you should imagine the light entering up through your nose, past your third eye, around the inside of your skull, and down your spine to the lowest tip of your coccyx (tail) bone. you should not feel the energy "hop" or avoid chakra points. hold your breath as long as comfortable, then exhale "sah" as you exhale, you should visualize light of a slightly different shade going back up your spine, pushing out the light

d the inside of your skull, and down your spine to the lowest tip of your coccyx (tail) bone. you should not feel the energy "hop" or avoid chakra points. hold your breath as long as comfortable, then exhale "sah" as you exhale, you should visualize light of a slightly different shade going back up your spine, pushing out the light you inhaled. this second light is your personal kundalini energy. the light should follow the same path, up your spine, over the top of your head, and out your nose. as it goes, you should hear the "sah" part of your breath stretched out for a few long seconds. continue this for about 20 minutes. haaahhhhm- hold- saaaahhh. you will notice yourself physically relaxing at the end of the 20 minutes, if you are doing it right. once you have this part down, and can d

l notice yourself physically relaxing at the end of the 20 minutes, if you are doing it right. once you have this part down, and can do it comfortably, don't hold your breath at the base of the spine, but just pause a moment. then, using your stomach muscles, you should release the breath in short bursts, hearing "sah, sah, sah, sah, sah" as many times as it takes before your lungs empty. keep up the light visualizations: the light will jump with the breathing. repeat this for another 20 minutes. haaahhhhm, sah sah sah sah sah sah. you may be able to see your energy increase with each breath. if you begin shaking and jerking, know that is a normal reaction to the increased energy in your system, and you should not fight it (like a shiver down the spine, it is totally involuntary and natura

LAITMAN M BASIC CONCEPTS IN KABBALAH

a changing desire to receive pleasure, and the creator satisfies this desire. this will to receive pleasure is the substance of creation, both spiritual and corporeal, including that which already exists and that which will manifest in the future. matter in its diverse manifestations (minerals, plants, human beings, colors, sounds, etc) is simply differing amounts of the will to receive pleasure. the light emanated by the creator vitalizes and fulfills such matter. originally, both the desire to enjoy called a vessel and the desire to bring enjoyment called the light corresponded with each other in magnitude. that is, the vessel (the will to enjoy) received maximum pleasure. however, as the desire diminished, both the vessel and the light that filled it gradually contracted and kept moving

ence between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sef

n; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach lev

s perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b a l a h 25 authentic sources, their powerful desire to understand evokes the upper force that surrounds them, and the effects of this upper force purif

kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b a l a h 25 authentic sources, their powerful desire to understand evokes the upper force that surrounds them, and the effects of this upper force purify and thus elevate them. if not in this life, then in the next, every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-do

LAITMAN M FROM CHAOS TO HARMONY

le, ranging from amplifiers that assist those who are hard of hearing, to electrode transplants in completely deaf people. an artificial eye is also being developed, using electrodes planted in the patient s brain. this eye inverts auditory data into visual data, meaning it changes sounds into pictures. another development in vision healing involves planting a tiny camera in the eye that replaces the light waves that penetrate the pupil with electric signals. these signals are then transmitted to the brain, where they are translated into a picture. it is clearly only a matter of time before we have full control over these health challenges, and can extend the chapter nine: a reality of wholeness and infinity 133 range of our senses, create artificial organs, and even build an entire body

ing with nature was a continuation of abraham s method. it was named the torah. this does not refer to the torah (pentateuch) as a historic document, as we know it today, but as a method for correcting the ego. the term, moses, symbolizes the force that pulls (moshech, in hebrew) one out of the ego s rule. the term, torah, comes from the word, instruction or light, the force that corrects, as in, the light in it reformed them (midrash raba, eicha, introduction, 2nd paragraph. torah also stands for the pleasure that fills one who has corrected one s ego. thus, the group of kabbalists continued to evolve. implementing moses method, they corrected all the egoistic desires that surfaced in them, and the filling (satisfaction, light) they received within their corrected desires was called beit

LAITMAN M KABBALAH REVEALED

to receive a very special kind of pleasure xthe pleasure of becoming identical to itself, to the creator. so if you look at figure 1, you will see that the thought of creation is actually a desire to give pleasure (called light) to the creatures. this is also the root of creation, where we all began. kabbalists use the term kli (vessel, receptacle) to describe the desire to receive the pleasure, the light. now we the origin of creation 55 can see why they called their wisdom, the wisdom of kabbalah (the wisdom of receiving. there is also a good reason why they called pleasure light. when the kli xa creature, a person xfeels the creator, it is an experience of great wisdom that dawns on a person, as if something has dawned on me, and now i see the light. when that happens to us, we realize

origin of creation 63 identical to the creator. from the creator s perspective, malchut s desire completes the thought of creation, the cycle that he originally had in mind (figure 2. regrettably, we re not looking at things from the creator s perspective. looking from down here, with our broken spiritual spectacles, the picture is less than ideal. for the kli (a person, completely opposite from the light, to become like the light, it must use its will to receive with the intention to bestow. by doing that, it turns its focus from its own pleasure to the joy the creator receives from giving. and in so doing, the kli, too, becomes a giver. actually, receiving in order to give to the creator already happened in phase three. with regard to the creator s actions, phase three had already compl

if we could comprehend this concept, our lives would be very, very different. instead of the confusion and disorientation so many of us experience today, both we and the creator would be able to march together toward our designated goal since the dawn of creation. to become like the creator, a giver, the kli does two things. first, it stops receiving, an act called tzimtzum (restriction. it stops the light entirely and doesn t allow any of it into the kli. similarly, it s easier to avoid eating something tasty, but unhealthy, than to eat just a little and leave the rest on the plate. therefore, making a tzimtzum is the first and easiest step to becoming like the creator. kabbalists use many terms to describe the will to bestow: creator, light, giver, thought of creation, phase zero, root

and many others. similarly, they use many terms to describe the will to receive: creature, kli, receivers, phase one, hochma, and malchut are just a few. these terms refer to subtleties in the two characteristics xbestowal and reception. if we remember that, we will not be confused by all the names. the origin of creation 65 the next thing that malchut does is to set up a mechanism that examines the light (pleasure) and decides if it will receive it, and if so, how much. this mechanism is called masach (screen. the condition by which the masach determines how much to receive is called aim to bestow (figure 3. in simple terms, the kli only takes in what it can receive with the intention to please the creator. the light received within the kli is called inner light, and the light that remai

a single, united society, because in truth, the complete kli is not made of one person s desires, but of the desires of the whole of humanity. and when we complete this last correction, we will become identical to the creator, phase four will be fulfilled, and creation will be completed from our perspective just as it is completed from his. figure 3: the masach is the line that separates between the light that the creature can receive with aim to bestow upon the creator x inner light xand the light it cannot receive with this aim xsurrounding light. 66 kabbalah revealed t h e ro u t e to carry out the task of becoming identical to the creator, the first thing the creature must obtain is the right environment to evolve and become creator-like. this environment is called worlds. at phase fo

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

eliminary stage (achoraim, the backside) of understanding, which prepares you for the next stage of perception (panim, face. it is precisely through this slow meaningful manner of reading that you can develop feelings, or "vessels (kelim. these are necessary for us to receive spiritual sensations. once the vessels are in place, the upper light will be able to enter them. prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it. this text is not written to enhance your knowledge. nor is it meant to be memorized. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that

th, thereby according us spiritual immortality without having to return to this world. themethod of searching for our perception of the creator is known as "kabbalah" our perception of the creator is called "faith" however, we often mistakenly believe that faith implies groping in the dark, without seeing or perceiving the creator. in fact, faith means exactly the opposite. according to kabbalah, the light of the creator that fills a person, the light of the connection to the creator, the light that gives a feeling of unification with him (ohr hassadim) is known as "the light of faith" or simply, faith. faith, the light of the creator, gives us a sensation of being linked to the eternal. it brings us an understanding of the creator, a feeling of complete communication with him, as well as

perceiving the creator- 19- their qualities were altered to the opposite, to resemble the qualities of the creator. only then did they realize that they could unite with the creator only while in the depth of their suffering. only then could they grasp oneness with the creator, since his presence was there, as well as the "drop of unification" with him. at the moment of experiencing this insight, the light became evident to them and filled their wounds. precisely because of these wounds of perception and cognizance, and because of the terrible, soul-tormenting contradictions, the creator himself filled these people with such an unbounded, wonderful bliss that nothing more perfect could be imagined. all of this was given to make them feel there was some value to their suffering and agony. i

creator exists only relative to the creations, and all are products of the original created being, called "malchut" that is, all worlds and all created beings, except for the creator, are a single malchut entity, meaning the root or the original source of all beings. malchut eventually fragments into many small parts of itself. the total of the constituent parts of malchut is known as "shechina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the time required for the complete filling of all parts of shechina is called the "time of correction" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul

than it had in its initial state when it was part of the creator. at this point, a tiny element is transformed into a whole spiritual body, and is 620 times greater than was the original element before it descended into this world. thus, in its complete state, the spiritual body of the soul consists of 620 parts, or organs. each part is considered to be a spiritual law or spiritual act (mitzvah. the light of the creator or the creator himself (which are the same) that fills every part of the soul is called "torah" when we ascend to a new spiritual level, it is called "fulfilling a spiritual law" as a result of this elevation, new altruistic aspirations are created and the soul receives the torah, the light of the creator- 32- attaining the worlds beyond the true path to this goal proceeds

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ey speak from tangible attainment, not from theory. the word, attainment, refers to the ultimate degree of understanding. let me make things easier to understand by using some drawings. we said that the will to receive is the basis of creation. it is created by the expansion of the upper light (in kabbalah, the term light designates giving, bestowing, love; it is referred to as the creator. thus, the light created the will to receive pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 28 that wants to be filled with the light. hence, the will to receive is also called kli (vessel/receptacle, see figure 1. figure 1 in other words, the desire to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is

l to receive is also called kli (vessel/receptacle, see figure 1. figure 1 in other words, the desire to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is the beginning of matter; kabbalah calls it the primordial matter. however, it is still not a complete matter because at this point, it is created entirely by the light s action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receive has no independent desire for the light. to make it independent and further develop the will to receive, we must

nly to give back to the creator. the creature gives just as the creator gives. however, this is not the end of the process. now that the creature has performed a similar act to the creator s, it experiences an additional pleasure the pleasure of having the status of the giver. this pleasure creates a new desire in the creature: a desire to enjoy the status of the giver, as well as the desire that the light first created in the creature. this new desire does not come from above, and for that reason it merits the title, a created being, a creature (figure 3. figure 3 t h e n a t u r e o f m a t t e r 31 the root of the hebrew word nivra (created being) stems from the word bar (outside. thus, the term creature or created being refers to something or someone outside the creator s will. once a

ered adequate. it follows that the purpose of creation is to allow us to reach the status of the creator (see figure 6, page 42. in order to reach the level of the creator, however, we must come to feel that our desire is totally opposite that of the creator, that the creator wants only to give, and that we want only to receive. this is the emptiness and darkness of the kli (vessel) as opposed to the light. acknowledging this oppositeness builds us as creatures. for us to know the creator, we must first know the opposite state from his, the anti-creator, a state of unbearable torments that poses a big question mark about our ability to endure these torments. it is fair to say that we haven t yet begun the process of knowing the anti-creator. to feel our complete oppositeness from the creat

pain appears. in the latter case, early diagnosis of the problem will spare one the suffering that comes with the actual breakout of the disease. in other words, a clever person takes medication as soon as symptoms of an illness appear, thus preventing its onset. by so doing, one can evolve consciously, through reasoning, and thus the kli (creature) learns to become aware of its oppositeness from the light. the wisdom of kabbalah is a method that pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 40 helps us evolve through knowledge instead of through pain, and it is appearing today to allow humankind to acknowledge the evil that lies in egoism before it fully manifests itself, inflicting horrendous ruin in all aspects of life. hence, the wisdom of kabbalah as the means to achi

LAITMAN M THE KABBALAH EXPERIENCE

, is the gratification and satisfaction given by the creator. according to the kabbalah, mankind is the whole of creation (or the first man. after he was born, he shattered into 600,000 parts. each part corrects itself independently by equalizing itself with the creator. each and every creature must consciously go through that process. the correction of each part makes it possible to fill it with the light of the creator, meaning to feel the creator. the sensation that the creator fills you up is a new sensation. it is in that sensation that you will find the spiritual worlds. our goal is to be entirely filled up with the creator. however, as of now, our souls are in a state called this world, where the creator is not felt, but is concealed and hidden from them. when the soul perceives con

fect and desirable situation for us. we have no influence over the root itself, because the inferior can never influence or change the superior. on the contrary, the inferior is completely dependent on the superior. how was the connection between the upper worlds and the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was created. thus was contact between the worlds and the souls formed, based on those nine sefirot. q: does creat

ts from the very beginning, and time is but a corporeal term. so what has actually changed? a: adhesion with the creator did exist in the world ein sof, but at the expense of the creator, who created that situation by himself. in order for the creature to attain the same situation, he must exert his own efforts, out of his own free will. for that, he needs to disconnect entirely from the creator, the light, and to stop feeling him so as not to be under his influence. t h e t h o u g h t o f c r e a t i o n 23 only then, only out of free choice, will man gradually correct himself through developing the screen, thus attaining equivalence of form with the creator, to the point of ein sof, meaning the absolute equivalence with the creator. q: i understand that, just as two hairs cannot grow fr

t h e k a b b a l a h e x p e r i e n c e 24 in order to feel it, one must first rise to the degree of the revelation of the creator, to feel him as the giver. man can ask for that revelation because it is for the purpose of correction, not for pleasure. the host offers his guest food and drink. all the guest actually wants is the food, but along with his desire (vessel) and the future pleasure (the light, there is yet another sensation v the presence of the host, the giver. because of that, he feels himself as a receiver, a taker. that sensation is so unpleasant that it overshadows the pleasure of eating the food. t h e f e e l i n g o f s h a m e q: why did creation, malchut of the world ein sof, feel shame, if the creator doesn t mind which way it receives? a: you are right. there is i

e! the intent can be for me or for the creator. the desire finds the intent for me if it does not feel the creator, and the intent for the creator, if it does feel him. on the one hand, it is possible to feel the creator only after you are equipped with an intent for the creator, but on the other hand, you can only get such an intent through the revelation of the creator, through the sensation of the light. the miracle of the attainment of the screen, the intent for the creator, hides within that very contradiction. that is why it is said that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world are independent of the intent. our desire for pleasure

LAITMAN M THE PATH OF KABBALAH

s a feeling that there are no separate entities, but only one, man, and before him, the one creator. this thought must be directed inwardly toward changing our qualities in search of the creator within us. instead of the ordinary reading of the torah, we discover the torah as a spice, as a means for correction. it is also called a potion of life, for it pours into us the sensation of the creator, the light of eternity and wholeness. people who study from the wrong books are denied this remedy and remain with their properties. they do not discover the creator, and their torah becomes dry, concealing the purpose of creation even more than before. t h e pa t h o f k a b b a l a h 12 c h a p t e r 1. 2 b e t w e e n c r e at o r a n d c r e at u r e the question, who am i? exists in everyone

e knew what it was, and still wanted it, at least to a certain extent, things would have been easier. but spirituality is purposely hidden from us. if we were to enter it with our current will to receive, we would never be able to change it. in order to enter spirituality, we must want it. but wanting means knowing, trying, feeling how good it is. there is a law that states that, the expansion of the light, and its departure, make the vessel fit for its task. in order to attain spirituality one must turn to the creator with a special prayer to discover spirituality, not for self-gain, but for the will to bestow. after that, that desire to discover spirituality must be used correctly through the work with the group and the teacher. thus, there must first be a great desire for spirituality

m above and is constantly increasing, growing farther from the creator through the impure worlds, and acquiring its final shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body (the will to receive. the soul, or light, passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bet h e pa t h o f k a b b a l a h 16 stowal. the t

ly if he is certain that he will please the creator by receiving from him. however, in order to do that we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between receiving for self-gratification and receiving to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal until the will to receive is filled with light. the situations we go through over the 6,000 degrees move us at any given moment toward the end of correction. at the end of correction, we will attain eternal and perfect pleasure and unity with the creator. without attaining equivalence of attri

t this point in the soul urges us on to an unknown destination, even though it is still not a real soul. when we begin to work on our spiritual side, the point gradually expands and grows. however, it remains dark because we feel a greater and greater desire for something, hence the darkness. when this point finally grows to the right size, we acquire a screen to surround it, the aim to give, and the light enters this point. the light sorts the desires in the point to five parts that correspond to the attributes of the light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giv

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

eadbeater 33 (edited and re-formatted by brother w *december 2005) the theosophical publishing house adyar, madras, india 1926 second edition, plate 0. foreword it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowl

vanish before the rays of the rising sun. instead of fragments of half-understood traditions, confused and uninterpreted, we find in our hands a splendid science and a reservoir of power which we can use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed explanations of the ceremonies are profoundly interesting and illuminative, and i commend them very heartily to all true freemasons. our v. e. e. i. e. e. brother has added a heavy debt of gratitude by this book to the ma

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

regarded these in turn as relics of the roman collegia. there may still be some who know no better than that, but all students of the ancient mysteries who are also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical tha

ancient egyptians was that the divine power dwelt in every man, even the lowest and most degraded, and they called that power gthe hidden light h. they held that through that light, which existed in all, men could always be reached and helped, and that it was their business to find that light within every one, however unpromising, and to strengthen it. the very motto of the pharaoh was glook for the light, h implying that his supreme duty as king was to look for that hidden light in every man around him, and strive to bring it forth into fuller manifestation. 58. the egyptians held that this divine spark, which exists in every one, could most effectively be fanned into flame by transmuting and bringing down to the three lower worlds the tremendous spiritual force which is the life of the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

retation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous amount of research was undertaken into lodge minutes, documents of all kinds bearing upon masonry past and present, records of municipalities and boroughs, legal and judicial enactments; in fact, whatever written records were available were consulted and classified. in this field all masons are greatly indebted to r. f. goul

egard it in the usual manner as a spectator (though always, be it remembered, as a spectator whose insight and sympathy are perfect, or he may once more identify himself with that long-dead personality of his- may throw himself back for the time into that life of long ago, and absolutely experience over again the thoughts and the emotions, the pleasures and the pains of a prehistoric past. 34. in the light of this occult knowledge (which is within the reach of the inner sight) masonry is seen to be far greater and holier than its initiates appear generally to realize. as tradition has always indicated, it is found to be a direct descendant of the mysteries of egypt (once the heart of that splendid faith whose wisdom and power were the glory of the ancient world- those mysteries which were

s conferred, and very much less is done for the r.w.m. than under the english plan. but this is a question of imperfection of form rather than of absence of power. the spiritual powers behind masonry work through the different forms according to the value of the form and the will of the h.o.a.t.f. behind, who is the only judge of the much-argued difference between genuine and spurious masonry. in the light of this view of the masonic succession, it will be seen that genuine rites are those which possess and transmit spiritual power, whereas spurious masonry is the working of a form from which for one reason or another the life has been withdrawn, or to which it has never been linked. 49. in the following chapters i shall endeavour to trace the descent of the masonic tradition from the egyp

e, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which was god, dwelt in the heart of every man: i am that light, he bade them repeat, that light am i. that light, he said, is the true man, alth

own through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which was god, dwelt in the heart of every man: i am that light, he bade them repeat, that light am i. that light, he said, is the true man, although men may not recognize it, although they neglect it. osiris is light; he came forth from the light; he dwells in the light; he is the light. the light is hidden everywhere; it is in every rock and in every stone. when a man becomes one with osiris the light, then he becomes one with the whole of which he was part, and then he can see the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every

LETTER FROM A LUCIFEREAN

modern ear. my personal odyssey began whilst sitting in a pew in st. matthew s church, colchester, half-listening to the vicar s sermon. an early banthe- bomb advocate, he was preaching the dire consequences of the arrival of nuclear weapons on the earth. i can no longer recall exactly what he said, but i was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer- the light-bringer; that this destroying light had ripped away the old world- had removed all absolutes and givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conv

sive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been initiated, some years ago, into a group bearing this title, and had, as was custom, formed their own chapter; it being felt that oral transmission and mutation- in the light of personal revelation were of more value than adhering to the dictates of the parent chapter. the core of the rite of lesser dedication is that by an act of personal transgression done before and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later di

the name of the chapter- the "brotherhood" of lucifer. this reflected the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power to overcome. satan is then, an ideal type with which the satanist identifies in order to unbridle his passions, hone his will, and test his own resolve. lucifer, the light-bringer, is an extension of this power, the power of the intellect or genius through which one refines the expression of one s will. the separation of satan-lucifer into distinct forms is merely a heuristic device which is used as one moves through different states of progression and for focusing particular ritual works. thus, acts of dedication to the dark brother, are ultimately acts o

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

angels in hell and the good in heaven. in the frontispiece of the marriage of heaven and hell, blake shows each kind of spirit in its own dwelling, which can be of fire or of light. in the drawing entitled good and evil angels, he represents the devil as blind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the other covered by blackness and encompassed by burning fire. blake was a platonist very familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the real forces behind the weaknesses and the triumphs of mortal men and women. blake s entire scheme is based upon a view that has its roots in plato and that extends to a philosophical tradition poin

he invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destruction of enemies. parchments upon which curses are written

ciates, the archons (effectively, demons. also like gnosticism, mani saw human beings as trapped in a cycle of reincarnation so that even suicide would not release one from bondage to the flesh. manichaeism preached a rather severe asceticism, especially with regard to the sexual instinct. through ascetic living and following mani s teachings, the elect (perfecti) are able to ascend directly into the light. everyone else reincarnates until they have completely purified themselves. however, when christ returns the unrepentant will be thrown into flames that will engulf the world for 1,468 years. see also archon; gnosticism; zoroastrianism for further reading: crim, keith, ed. the perennial dictionary ofworld religions. 1981. new york: harper& row, 1989. eliade,mircea, ed. encyclopedia of re

med into the legend of a philosopher who decided to abandon philosophy and devote himself to magic practices and spells. once, while practicing magic invocations,mephistopheles appears to the doctor with a proposal: mephistopheles will teach the doctor the devil s knowledge and powers in exchange for faust s soul after twenty-five years. mephistopheles s name etymologically means he who loves not the light, in contrast with lucifer( light bearer. the name originated in the renaissance period as a combination of greek, latin, and possibly hebrew elements, which explain the existence of variants of the name, such as mephisto, mephistophilus (in shakespeare s merry wives ofwindsor),mephist, and mephisto. the faustus legend has animated popular culture since the middle ages.with the creation o

quick to note that most of the individuals championing the reality of negative nde experiences are conservative christians, who are thus predisposed to take such reports seriously because of the implicit support they provide for the reality of their particular theological perspective. see also demons; hell and heaven for further reading: moody, raymond a. life after life. new york: bantam, 1976 .the light beyond. new york: bantam, 1989. rawlings,maurice s. to hell and back. nashville: thomas nelson, 1993. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. neopagan witchcraft the word witch has several possible meanings (1) in the academic discipline of anthropology, a witch is a negative sorcerer found in the folklore of societies across the globe (2) the english

LIBER LXI

that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to englan

f the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordere

LIBER O

ign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in de

LIBER 777

elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius ph

LIBER ALEPH

ur (2) classica (continued. 2: classics) y son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regarded as the last term in a sequence of causes and effects. for thy mind hath been built up of these elements, so that in these books thou mayst bring into the light thine own subconscious memories. and thy memory is as it were the mortar in the house of thy mind, without which is no cohesion or individuality possible, so that the lack thereof is called dementia. and these books have lived long and become famous because they are the fruits of ancient trees whereof thou art directly the heir, wherefrom (say i) they are more truly german to thine own n

n nature the incarnation of thy will, most ready to receive the seal thereof. therein lie hidden all powers, all memories, more than thou hast ten thousand fold! learn then to draw from that great treasure-house the jewel of which thou art in any present need. for all things that are possible to thy nature are already hidden within thee; and thou hast but to name them, and to bring them back into the light of thy consciousness. then squander not this gold of thine, but put it to most fruitful usury. now then of the art and craft of this most holy mystery i write not, for a reason that thou already knowest. moreover, in this matter, thou shalt best learn by thine own experience, and thine observation in true science shall guide thee. for this secret is still of magick, and occult, so that i

ear; and so also was the mystery of man. now already are we well assured by science how the death of the sun is in truth but the shifting of a shadow; and in this on (o my son, i lift up my voice and i make prophecy) so shall it be proven as to death. for the body of man is but his shadow, it cometh and goeth even as the tides of ocean; and he only is in darkness who is hidden by that shadow from the light of his true self. now therefore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh forth in force and fire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is f

d is ready to communicate the same unto thee when thou hast wit to evoke it from the aditum and sanctuary of thy being. and this is to be done by this repetition of the formula of that truth. note thou further that this which i tell thee is the defence of formalism; and indeed thou must work upon a certain skeleton, but clothe it with live flesh. m liber aleph vel cxi 114 di de luce stellarum (of the light of the stars) t was that most holy prophet, thine uncle, called upon earth william o.neill, or blake, who wrote for our understanding these eleven sacred words: if the sun and moon should doubt they.d immediately go out. o my son, our work is to shine by fore and virtue of our own natures without consciousness or consideration. now, notwithstanding that our radiance is constant and undim

int of tolerance, whereby thy shalt avoid indeed those things that are hateful or noxious to thee, unless thou canst (in our mode) win them by love, by withdrawing thine attention from them; but thou shalt not destroy them, for that they are without doubt the desire of another. m liber aleph vel cxi 146 eo de virtute toleranti (of the power of tolerance) nderstand then heartily, o my son, that in the light of this my wisdom all things are one, being of the body or our lady nuith, proper, necessary and perfect. there is then none superfluous or harmful, and there is none honourable or dishonourable more than another. lo! in thine own body, the vile intestine is of more worth to thee than the noble hand or the proud eye, for thou canst lose these and live, but not that. esteem therefore a th

LIBER ASTARTE

he book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an

han that hitherto accomplished, and punishing effractions with a heavier goad. nor do thou return to thy devotion until that body and mind are tamed and trained to all manner of peaceable going. 36. concerning minor methods adjuvant in the ceremonies. i. rising on the planes. by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this u

LIBER CCC KHABS AM PEKHT

y thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy the

LIBER CCCXXXV ADONIS

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

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

t. psyche. my long fast fs broken. adonis. let us talk of love. psyche. love.s first-last word is spoken. adonis. nay! but the tides of trouble are transcended. the word fs begun, but never shall be ended. and through the sun forsake the maiden east, life be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof re

LIBER CCXLII AHA

press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the

sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of

flower. by singleness of thought and deed it may bloom now.this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds .man.s vision goes, dissolves in god.s. or .by god fs grace the light is given to the elected heir of heaven. these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big wor

ith mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an ancient park aflame with fairies f feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another fs thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir

g lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy

LIBER CHANOKH

the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of todw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w.wwww] the first key*4 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:5 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe g

LIBER CLXV A MASTER OF THE TEMPLE

self or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as: may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands upon your knees and your head straight, take in a breath in measured time inwards and concentrat

hat light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. this (by the way) seems the usual experience of the beginner; no sooner does he get a result, any result, than he immediately thi

knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a\a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily accomplished at the first assault. nevertheless he learned, not from books but from experience, that the goal was to be found within himself, and that the nearer he could approach to the consciousness of nothingness the nearer he got to the realization of pure existence. this reduction of consciousness

d at 7 p.m. i arose and 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

a, asking the results of my work since i became a probationer. answered same on jan. 26th, and was surprised and pleased on feb. 26th, to receive a reply passing me to the grade of neophyte, followed by the necessary documents. answered this on feb. 28th. this letter from the chancellor of a\a\ passing frater v.i.o. to the grade of neophyte, contained the following passage, which is important, in the light of later events: we wish our body to be a body of servants of humanity. a time will come when you will obtain the experience of the 14th thyr. you will become a master of the temple. that experience must be followed by that of the 13th thyr, in which, the master, wholly casting aside all ideas of personal attainment, busies himself exclusively with the care of others. the year 1913 was a

LIBER CORDIS CINCTI SERPENTE

crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but the light is one. 4. therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an ima

t. 13. wolf fs bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mi

versation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body unto the beasts. 44. i have sucked out the blood with my lips; i have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obs

LIBER CXCVII STORY OF SIR PALAMEDES

across; there flapped upon the putrid prey a carrion, screaming albatross. so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. liber cxcvii 4 then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approve

y swarm, they grow, they multiply; the strong knight.s brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the

oth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to.sfeet.a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape g

n scorn grapple in death-throe at his throat .lead me away (quoth he .my men! woe, woe is me was ever born so blind a bat, so gross a goat, as palamede the saracen. 78 xxxiv sir palamede the saracen hath hid him in an hermit.s cell upon an island in the fen of that lone land where druids dwell. there came an eagle from the height and bade him mount. from dale to dell they sank and soared. last to the light of the great sun himself they flew, piercing the borders of the night, passing the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

m, true, one is just as much a house of cards as the other; but only in the philosophical sense. practically, science is true; and faith is foolish. practically, 3 1= 3 is the truth; and 3 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h means anything or nothing. anybody who cares to do so may imitate my experi

of the one with the other, so that (just as 0 is an indefinite) we destroy the absolutism of either? or! by their alteration and balance, until in our series. we care nothing as to which may prove the final term, any single term being so negligible a quantity in relation to the vastness of the series? is it not a series of geometrical progression, with a factor positive and incalculably vast? in the light of the whole process, then, we perceive that there is no absolute value in the swing of the pendulum, though its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we are unfavourably placed to observe this, desperately clinging as we are to the bob of

LIBER CXX

af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystica

secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lord

name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu the prophet ankh-af-na-khonsu (rising he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of

at cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever flameth! i am he, the begetter and manifester unto the light. i am he, the grace of the world! the heart girt with a serpent is my name (they go to the throne "o my seat, o my throne, come unto me! and be ye round about me (he sets the candidate on his throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside

LIBER DCCCLX JOHN ST

abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c

1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain, the second as that of the mourning of isis l, the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5= 6 operation (or possibly with one or two more to recapitulate l.v.x. lux, the light of the cross. thence one might proceed to some symbolic passage through the 6= 5 grade.though of course that grade is really symbolic of this soul-journey, not vice versa.and through 7= 4; so perhaps.if one could only dare to hope it!.to the 8= 3 attainment. certainly what little i have done so far pertains no higher than minor adeptship though i have used higher formula in the course of

at a shilling the first hour and sixpence the second, you must not be surprised at the shrewd silliness of my replying that i will take the second hour first. 1 [see the fama fraternatis, the first rosicrucian manifesto. the inscription on the door of the vault of christian rosenkreutz was there said to be .post cxx annos patebo (after 120 years i shall manifest. 120 is equated with .lux crucis (the light of the cross) by various methods of qabalistic analogic] 2 [liber lxv, ii. 62] john st. john 63 but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i .magically affirm. that ash is almond

piate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near. but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai! john st. john 75 the eighth day 12.03. thus the eighth day, the second week, begins. i am in .sana. for some reason or other, pr.n.y.ma is quite easy. concentrating on adonai, i was in k

le cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao.perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i don ft. i think i will read through the whole record to date and see if i can find an ariadne-clue. 1.15. back, and settl

LIBER DCCCXI ENERGIZED ENTHUSIASM

oat-shaped cup of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the

LIBER DCLXXI VEL PYRAMIDOS

he formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies

twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assai

ant vigour of the lord! sign of silence defence! i close the mouth of sebek, ply my fear on nile, asar that held not in! behold my radiant peace, ye things abhorred. 10 liber dclxxi for see! the gods have loosed mine hands: asar unfettered stands. hail, asi, hail! hoor-apep cries. now i the son of man arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light

LIBER HHH

rform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrates, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. key entry, formatting, and endnotes by frater t.s. for celephais press/ nu isis working g

LIBER ISRAFEL

to me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under

liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptatio

LIBER LIBERI VEL LAPIDIS LAZULI

llow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offe

upon a sunny tree. how thou dost melt in my mouth, thou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53. thou art he, o god! o my darling! my child! my plaything! thou art like a cluster of maidens, like a multitude of swans upon the lake. 54. i feel the essence of softness. 55. i am hard and strong and male; but come thou! i shall be soft and weak and feminine. 56. thou shalt crush me in the wine-press of thy love. my blood shall stain thy fiery feet with litanies of love in anguish

LIBER LIBRAE

5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the

LIBER LVII

e end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompan

sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says. the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. on the qabalah 21 the sign of osiris risen. all give the sign of the cross, and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the chri

.natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828. t.s. on the qabalah 27 revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in .a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool .sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice .thy kingdom.s fortune is in the balance. crp the blasted tower, the

LIBER LXI VEL CAUSAE

ue adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his

the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered h

LIBER LXVII THE SWORD OF SONG

r of them. but see calverly. 78. his hat.18.it may be objected that western, but never eastern, magicians turn their headgear into a cornucopia or pandor.s box. but i must submit that the hat question is still sub judice. here.s a health to lord ronald gower! 86. swinburne.19. but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light..hertha. 104. my big beauty.20.pink on spot; player green, in hand. but i have .starred. since i went down in that pocket. 120. my balti coolies.21.see my .the higher the fewer* 125. eton.22.a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incide

the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, t

gi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose a

ould be necessary even then before serious mischief could result. in short, i think we may dismiss from our minds any alarm in respect of this contingency. on mature consideration, therefore, i confidently and deliberately take my refuge in the triple gem. namo tasso bhagavato arahato sammasambuddhasa! 3 let there be hereafter no discussion of the classical problems of philosophy and religion! in the light of this exposition the 1 wala, one whose business is connected with anything. e.g. jangli-wala, one who lives in, or has business with, a jungle, i.e. a wild man, or a forest conservator. 2 the hindus see this as well as any one, and call atman sat-chit-ananda, these being above the pairs of opposites, rather on the hegelian lines of the reconciliation (rather than the identity) of oppos

pe of critic will employ, and return to our proper business, the summary of our own position with regard to buddhism. buddhism is a logical development of the observed facts; whoso is with me so far is sammaditthi, and has taken the first step on the noble eightfold path. let him aspire to knowledge, and the second step is under his feet. the rest lies with research. aum! i take my refuge holy in the light and peace of buddh. aum! i take my refuge, slowly working out his law of good. aum! i take my refuge lowly in his pitying brotherhood. 120 epilogue when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind.s cheek as it clusters from the h

LIBER MMCMXI NOTE ON GENESIS

gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the

LIBER O

gn of the mourning of isis (see illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the uppe

LIBER SAMEKH

minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hat

ccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmam

ortality! h11 section gg. the attainment 1. i am he! the bornless spirit, having sight in the feet. strong, and the immortal fire! 2. i am he! the truth! 3. i am he! who hate that evil should be wrought in the world! 4. i am he, that lightningeth and thundereth! 5. i am he, from whom is the shower of life of earth! 6. i am he, whose mouth ever flameth! 7. i am he, the begetter and manifester unto the light! 8. i am he, the grace of the world! 9. gthe heart girt with a serpent h is my name! section h. the gcharge to the spirit. h come thou forth and follow me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth, and under the earth: on dry land or in the water: of whirling air and of rushing fire: and every spell and scourge of god ma

lf, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward. let also each word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreove

arged with creative fire. tiphareth is the sun, and the angel is the spiritual sun of the soul of the adept. line 7 here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence of the angel is the justification of the device of creation. line 9. this line must be studied in the light of liber lxv (equinox iii (1, p. 65* this is, yod he, realizing themselves will and understanding in the twins vau he, mind and body [greek carij] but see also the general solution of the riddle of existen

LIBER SEPTEM REGUM SANCTORUM

ast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: fame& jollity& a life fair& open; glory& harmony shall be thy servants& victory shall wait upon thee as an handmaid. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall drive thee from the life of men, so that thou hidest in dens& caverns from the light& thy name shall be lost& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the fifth throne) venus welcome, welcome, welcome, for thou art chosen, o tho

LIBER STELLAE RUBEAE

i am in them, and pervade them. 57. follow out these my words. 58. fear nothing. fear nothing. fear nothing. svb figvra lxvi 5 59. for i am nothing, and me thou shalt fear, o my virgin, my prophet within whose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shalt be very nigh to death. 62. but i will overcome thee; the new life shall illumine thee with the light that is beyond the stars. 63. thinkest thou? i, the force that have created all, am not to be despised. 64. and i will slay thee in my lust. 65. thou shalt scream with the joy and the pain and the fear and the love.so that the of a new god leaps out among the stars. 66. there shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of raptuapliber bracyt via mem

LIBER TRIGRAMMATON

erted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things

LIBER XCV THE WAKE WORLD

e used to kiss me. after that they said i could go into the bride-chamber, but it was only the most curious via n v. piscis. domus vi v. pulchritudo tkrp ceremonium 5 =6 humilitas supplicium sepulchrum the wake world 11 room that ever was with seven sides. there was a dreadful red dragon on the floor, and all the sides were painted every colour you can think of, with curious figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup

ite safely, and i thought of daniel in the lions. den. the fourth house is the most wonderful of all i had ever seen. it is the most heavenly blue mansion; it is built of beryl and amethyst, and lapis lazuli and turquoise and sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs a calm yet mighty globe of deep sapphirine blue. round it there were nine mirrors, and there is a noise that means when you understand it .joy! joy! joy. there are violet flames darting through the air, each one a little sob of happy love. one began to see what the dream-world was really for at last; every time any one kissed any one for real love, that was a little th

began to see now how very unreal even the wake-world is, because there is just a little dream in it, and the right world is the wide-wide-wide-wake-world. my lover calls me little lola wideawake, not lola daydream any more. but it is always lola, because i am the key of delights. i never told you about the first two houses, and really you wouldn.t understand. but the second house is gray, because the light and dark flash by so quick it.s all blended into one; and in it lives my lover, and that.s all i care about. the first house is so brilliant that you can.t think; and there, too, is my lover and i when we are one. you wouldn.t understand that either. and the last thing i shall say is that one begins to see that there isn.t really quite a wide-wide-wide-wake-world till the serpent outside

LIBER XXXIII AN ACCOUNT OF AA

or. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be 2 liber xxxiii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and

oach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are ab

s the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man fs capacity and to revivify the dead letter. an account of a a 3 through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or

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

s first tooth, that is, when it was around a year old. the notion of frey as an infant among the asir contradicts the myth of the asir-vanir war, in which frey joined the asir as a hostage (human pledge) and at the time was a distinguished man. perhaps for this reason, in gylfaginning snorri has a different account of alfheim: it is, as the name suggests, the abode of the elves.or more precisely, the light-elves; the dark-elves (only snorri has this distinction) live below the earth. no connection between frey and the elves is known from other sources. alfheimar (plural) was also according to medieval historiography the name of the geographic district between the mouths of the gota and glom (norse raum) rivers in the coastal border districts between sweden and norway. the sogubrot af fornk

of milk ran from her udders and nourished ymir. she in turn licked salt blocks, and from these there emerged in three days buri, the first of the asir. although cows are not uncommon in creation stories from around the world, what is most striking about audhumla is that she unites the two groups of warring groups in the mythology, by nourishing ymir, ancestor of all the giants, and bringing into the light buri, progenitor of the asir. the presumed etymology of her name, ghornless cow rich in milk, h is of no help in interpreting her mythological role. see also ymir references and further reading: on the etymology, see adolf noreen, gurkon audhumla och nagra hennes sprakliga slaktningar, h namn och bygd 6 (1918: 169.172. deities, themes, and concepts 63 aurboda (gravel-offerer) giantess, m

with other nouns to make other dwarf names in medieval icelandic tradition. besides volund, the only other explicitly named elf is dain (havamal, stanza 143, and that too is more frequently found as a dwarf name. snorri introduces in gylfaginning a distinction between light-elves and dark-elves. gthere is yet that place, which is called alfheim (elf-world; there lives that people, which is called the light-elves, but the dark-elves dwell down in the earth, and they are unlike in appearance and much more unlike in experience. the light-elves are fairer than the sun in appearance, but the dark-elves are blacker than pitch. h a few lines later, snorri has har tell gylfi/gangleri that there are three heavens, the highest of which the light-elves alone inhabit. insofar as they live in the earth

kou, grag- 314 norse mythology narok, h kuml, 1953: 182.192. albert morey sturtevant, getymological comments upon certain old norse proper names in the eddas, h proceedings of the modern language association 67 (1952: 1145.1162. vidblain (wide-blued) third heaven, according to snorri fs gylfaginning. there are no other mentions of this place in the mythology. when snorri mentions it, he adds that the light-elves live there now. see also andlang vidblindi (wide-blind) giant used in kennings. the kenning gboar of vidblindi h in a verse by the poet hallar-steinn is explained by snorri in skaldskaparmal as follows: here whales are called the gboars of vidblindi. h he was a giant and fished up whales at sea like fishes. an anonymous verse from the thirteenth century appears to call whales gpigs

LUCIFERIAN INITIATION VIA NOCTURNE

s arbitrary laws, is precipitated into time and dimensional form with definite functional purpose and direction about which we can only guess. to realize all probabilities within definite limits. unreached yet..that wonderful first glance at anything which is fleeting but, if caught, suspires into great a iluciferian initiation via nocturne by michael ford a ceremonial or solitary initiation into the light of phosphorus. participant should be hooded in a black robe, unmarked with no symbols bearing. this represents that a person need not be refined by appearance, but the center of self. that cain has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy gu

self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of azazel, brought to man and woman, hearken and appear through mine eyes. the figure enters you at this instant, allowing a calm silence to fill as the so

LUCIFERIAN SORCERY

f each individual, regardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a

ysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witche

craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and the

fe. these servitors are the spirits or elementals which assist us in magical work, and act as guides for the great shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by

ilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled

LUCIFERIAN SORCERY AND SET TYPHON

earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethia

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled

y bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the

ch individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardi

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery revealed by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a

light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter has announced the formation of the order of phosphorus, a luciferian group based on a wide variety of traditions which allow the individual a multitude of choices to develop h

e individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

hen, einstein s theory was verified by quantitative measurements, which themselves constituted new facts. or, to put it differently, a theory must be put to precise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the color of the light emitted by an object is proportional to its temperature. mathematical theory and experiments tell us that given its yellow-white color, the surface of the sun has a temperature of about 5,300 c. now, no one has ever traveled to the sun to measure its temperature with a thermometer. how, then, do we know the temperature of the sun? one might say, well, let us heat an object to 5,300 c her

science. we described how chance events played an important role in the formation and evolution of the putative rna world. but the rna world itself was one of the results of about 10 billion years of cosmic evolution. does this mean that one can potentially imagine a correlation between cosmic evolution and the appearance of life in the universe? in the next section we examine this possibility in the light of another partly probabilistic branch of science: cosmology. the uncertainty principle and the universe in many ways, cosmology, the science of the origin of the universe, is much more advanced than the science of the origin of life. the main reason for this is probably that cosmology is grounded in physics while the investigations the origins of life and the cosmos 135 into the origin

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ted states, and the deity is represented there figure 9. obverse of the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to

MAGIC AND SPELLS

effect might have. the effect's save dc is reduced by -1 and caster level checks to overcome spell resistance suffer a -1 penalty. the dc to dispel evocation or transmutation effects from a shadow weave item is 11+ the reduced caster level. in general, shadow weave users do not bother to create items that include evocation or transmutation effects. shadow weave items cannot generate effects with the light designator. shadow weave items can pose a serious danger to users who are not familiar with the mysteries of the shadow weave. activating a shadow weave item through spell completion, spell trigger, or command word deals 1d4 points of temporary wisdom damage to the user unless the user has the shadow weave magic feat. a use-activated shadow weave item deals 1 point of temporary wisdom da

, or polymorphed creatures and objects in the spell's area at the time the spell is cast must make will saves or immediately return to their normal forms. even if the save succeeds, they remain covered in ghostly white outlines that show their true forms for 1 round per caster level. the entire area covered by the cone glows silver white for 1 round per caster level. this radiance is as bright as the light of a full moon and negates electricity for 1 round per caster level unless the creature generating it makes a caster level check against a dc equal to the caster's level. if an electricity effect is generated outside the glowing cone, the cone blocks the electricity effect if the caster level check fails. if an electricity effect is generated inside the glowing cone, the cone completely

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the se

imax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) muspells-heim, the world of fire, which is loc

capable of leaving by the special training which undoubtedly they were in a position to give. thus persephone would remain as the queen of pluto's realm during the waking hours, but would ascend to the spiritual worlds during the periods of sleep. the initiate was taught how to intercede with pluto to permit persephone (the initiate's soul) to ascend from the darkness of his material nature into the light of understanding. when thus freed from the shackles of clay and crystallized concepts, the initiate was liberated not only for the period of his life but for all eternity, for never thereafter was he divested of those soul qualities which after death were his vehicles for manifestation and expression in the so-called heaven world. in contrast to the idea of hades as a state of darkness b

ings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible

eil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before

MASTERING WITCHCRAFT

full. these would include love magic of any sort, sorcery designed to bring luck or success, fertility charms, protection, countermagic, and of course divination. an old witch verse goes thus: pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. as soon as the full moon is passed, we embark upon the dark of the moon, as the light wanes and nights get blacker. during this period you will perform all operations of a destructive or "black" nature, such as spells of attack and vengeance, binding operations (ligature) to prevent people from doing certain things, agricultural magic designed to eliminate pests or weeds, charms to cool off passions in another, and certain works of necromancy, that is, summoning ghosts of

ged from time to time, and any object links or personal mementos of the deceased that you might have. exactly at midnight on every one of the thirteen preparatory nights, seal yourself in your place of working, light one of your lamps of art in the east of the room, unveil the portrait, kindle a small amount of amatory necromancy incense 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 th

ha's image and strongly invoking her either by simply chanting her name to yourself or by using the following incantation: hertha, great one, mother of all life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your might alone all nature falls silent then sinks into sleep. you bring back the light to dispel the darkness only once more to cover us most safely with your shadows. you in whose hand rests everlasting chaos, even wind, rain, and storm, at whose word oceans roar; who chases away the light and stirs up the tempest and at whose whim sends forth joyous day again; ever faithful sustainer of all life, when our souls depart, they fly to your keeping thence to return yet again

of magnetic iron oxide, otherwise known as lodestone or magnetite. from time immemorial siderites have been treasured by witches, and if you were to try to choose between wearing one of these as opposed to one of the preceding four, i would counsel you definitely to decide on the siderite. though slightly more complicated to manufacture and maintain, many witches find it well worth the effort. by the light of the full moon (the window must be open if you perform this ritual indoors, place the lodestone on a piece of talisman paper which in turn covers your workbook. now consecrate it with as many drops of sabbat oil (see chapter 7) as there are years in the prospective bearer's life, plus one extra dab for the present year, chanting the following quaint formula with each touch "may hertha

ictim. dig up the cord on a wednesday while the moon is waxing. cast a circle, using a mercurial incense, and invoke herne with your square of mercury. begin by untying the centre knot and working outwards, in the reverse sequence you tied them in, chanting a jingle with each knot, such as, by the winds your limbs are freed, by the breath your mouth is opened, by the word your ears are opened, by the light your eyes are brightened [n] i conjure thee, awake, arise; so mote it be! while doing all this, you must wield your powers of imagination to see the magical bonds falling from the erstwhile victim. ligature is a comparatively mild method of chastisement (unless, of course, it is applied as it was on occasions in the past, to one of the victim's natural processes such as the ability to pr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

l the dry bones in the earth will arise to hear and listen unto the word of god with their body, and will present themselves before the face of god almighty; and by that last fire which shall consume all things; by the (crystal) sea which is known unto us, which is before the face of god: by the indicible and ineffable virtue, force, and power of the creator himself, by his almighty power, and by the light and flame which emanate from his countenance, and which are before his face; by the angelical powers which are in the heavens, and by the most great wisdom of almighty god; by the seal of david, by the ring and seal of solomon, which was revealed unto him by the most high and sovereign creator; and by the nine medals or pentacles, which we have among our symbols, which proceed and come f

he name and in the name of eheih, which is the true name of god, i am he who is; by and in the ineffable name of four letters yod he vau he, the knowledge and understanding of which is hidden even from the angels; by the name and in the name of el, which signifieth and denoteth the powerful and consuming fire which issueth from his countenance, and which shall be your ruin and destruction; and by the light of the angels which is kindled and taken ineffably from that flame of divine ardour. by these then, and by other most holy names which we pronounce against you from the bottom of our hearts, do we force and constrain ye, if ye be yet rebellious and disobedient. we conjure ye powerfully and strongly exorcise ye, that ye come unto us with joy and quickness, without fraud or deceit, in trut

nd place the same in a clean place as hath been said. then thou shalt repeat over it, after burning incense, the following oration: the oration. o adonai, most holy, most righteous, and most mighty god, who hast made all things through thy mercy and righteousness wherewith thou art filled, grant unto us that we may be found worthy that this experiment may be found consecrated and perfect, so that the light may issue from thy most holy seat, o adonai, which may obtain for us favor and love. amen. this being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

erate touching anything which hath been stolen, in whatever way it be performed and whatever way it may have been prepared, it is necessary to practice it on the days and hours of the moon, being if possible in her increase, and from the first unto the eighth hour of the day. but if it be by night, then it should be at the fifth or at the third hour; but it is better by day than by the night, for the light justifieth them, and maketh them much more fit for publication. but if the operations be regarding invisibility, they should be put in practice at the first, second, and third hours of mars by day. but if by night, until the third hour. if they be operations of seeking love, grace, or favor, they should be performed until the eighth hour of the same day, commencing with the first hour of

he other side those given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wheresoever thou shalt sprinkle this water, it will chase away all phantoms, and they shall be unable to hinder or annoy any. with this same water thou shalt make all the preparations of the art. figure 82. figure 83. the key of solomon page 108 chapter xii. of the light, and of the fire. it hath been ever the custom among all nations to use fire and light in sacred things. for this reason the master of the art should also employ them in sacred rites, and besides those for reading the conjurations by, and for the incense, in all operations lights are necessary in the circle. for this reason he should make candles of virgin wax in the day and hour of merc

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

nst all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the gospel of st. john. figure 27. the third pentacle of mars. it is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of god the all powerful are therein expressly marked. editor s note. t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ildish and easy magical trick did s.v.a. persuade d.d.c.f. of that lie) 3 he that is appointed to complete in secret that which had been begun openly is r.r, and to be heard of at the care of the editor. preliminary invocation. thee i invoke, the bornless one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael

angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! i am he! the truth! i am he! who hate that evil should be wrought in the world! i am he, that lighteneth and thundereth. i am he, from whom is the shower of the life of earth: i am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the

invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of these three names, tetragrammaton, anaphaxeton, and primeumaton, i do cast thee

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& direct me in all things that shall seem good& lawful unto the creator& thee, o thou great& powerful angel samael i invocate adjure comma

MEANING OF MASONRY

the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the l

ge are not to the building in which we meet. that building itself is intended to be but a symbol, a veil of allegory concealing something else "know ye not" says the great initiate st. paul" that ye are the temples of the most high; and that the spirit of god dwelleth in you" the real lodge referred to throughout our rituals is our own individual personalities, and if we interpret our doctrine in the light of this fact we shall find that it reveals an entirely new aspect of the purpose of our craft. it is after investment with the apron that the initiate is placed in the n.e. corner. thereby he is intended to learn that at his birth into this world the foundation-stone of his spiritual life was duly and truly laid and implanted within himself; and he is charged to develop it; to create a s

rance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy that exists among the angels of heaven over every sinner who repents and turns towards the light. the first degree is also eminently the degree of preparation, of self-discipline and purification. it corresponds with that symbolical cleansing accorded in the sacrament of baptism, which, in the churches, is, so to speak, the first degree in the religious life; and which is administered, appropriately, at the font, near the entrance of the church, even as the act itself takes place at

knowing that he is justly entitled to them, and from the confidence he has in the integrity" of that employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency in the work of self-perfecting to which the f.c. grade alludes, has passed away from the n. side of the lodge, the side of darkness and imperfection; and now stands on the s.e. side in the meridian sunlight

point within a circle" of our own nature from which no man or mason can ever err, for it is the divine kingdom latent within us all, into which we h ave as yet failed to enter. and there is none but insists upon the supreme lesson of self-sacrifice and mystical death to the things of this world so graphically portrayed in our third degree; none but indicates that in that hour of greatest darkness the light of the primal divine spark within us is never wholly extinguished, and that by loyalty to that light, by patience and by perseverance, time and circumstances will restore to us the" genuine secrets" the ultimate truths and realities of our own nature. we are here, masonry teaches, as it were in captivity, by the waters of babylon and in a strange land; and our doctrine truly tells us tha

MICHAEL FORD A RITE OF THE WEREWOLF

n is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is consider

e, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and tha

must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move

MICHAEL FORD BOOK OF CAIN

arth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were i

hair, and her face become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the drag

MICHAEL FORD WITCHMOON

in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood spe

great significance in magick because the individual seeks to enter, take hold and mold the clay of life around him/her. germany gives us the vampire races of nachzehrer, nachttoter, alp, neuntoter and nosferatu. 9 9 nachzehrer is a vampire which is found in the northern part of germany and the kashubes, which include bavaria and other surrounding areas. the nachzehrer is born in the coffin under the light of the moon, it awakes and begins tearing it's own flesh. this vampire is able to contact its living family members on the astral plane, guiding them into its own feeding. when the nachzehrer was exhumed, it was found to be resting in its own blood and a half devoured grave shroud. a peculiar thing about the nachzehrer is that this creature sleeps with it's left eye open and holding it's

relations with the devil. this is completely true! we are of the adversary, the devil, or shaitan. its voice speaks to us through our dreams, through our very lives according to our will. this is witch blood. anyone who has dedicated the self to evolution and the path of sorcery may become one of the witch blood, one who desires it so and is willing to walk through the caverns of darkness to seek the light of self! the witch blood is the awakened or obtained gnosis of inspiration, that from which the subconscious mind is in tune with. all abilities developed with witchcraft are brought forth through sethanic knowledge obtained through the receptive mind. gnosis is witch blood except this state always remains within the subconscious; it is a light no one wants to go out! witchcraft is the d

d keep hidden and safe. mark of the devil (sigilium diaboli) chant "ascend now in the northern tower- horned lord of the earth blessed is the stave of the devil itself, from which we mark ourselves in rebirth i come now to behold the fires from between the horns of the goat and stand in the brilliance of lucifer reborn that we shall rectify the primal dream of all desire let this mark be again in the light of the sabbat moon" the prayer of the infernal sabbat the devil s mark part two- by the promethean torch, known illuminated as baphomet, the sacred guardian of azazel, the hidden watcher. shall i make my oath in fire and black earth. as the power of christ runs deep in the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very

banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

es of the god burst and tears gushed forth in a flood which spread over the earthand extinguished the fire. the navajos, coyoteros, and pueblos indians have similar reports, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, nor stars. from teutonic legends:earth sinks in the sea, the sun turns black, cast down from heaven are the hot stars,fumes reek, into flames burst, the sky itself is scorched with fireearths first deluge8atlantis, alien visitation, and genetic manipulation from maverick catastrophist and researcher co

nly i am escaped alone to tellthee (job 18:19) his lightnings enlightened the world: the earth saw and trembledthe hills melted like waxat the presence of the lord (psalms 97:4) while reading these accounts, one may do well to reflect on the personality of thelord and wonder if the activities mentioned are not those to be expected of a morehuman agency.i am the lord and there is none else. i form the light and create the darkness, i make peaceand create evil, i, the lord, do all these things (book of isaiah) he that sacrificeth to any god save unto the lord only, he shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall ye kno

thora of subtle and ingenious ways to bringhomo atlantis to awareness of their origins, history, and plight. in the followingsection, attention will be drawn to some of the ways that they do this.in their creations they continually emphasize that they and their forefathers have beenengaging in a veritable battle of armageddon. this battle is going on every secondof every day. it is not yet won by the light bearers because we, the children of earth,against the very coding of our dna are as yet resistant to taking up arms against ourdeadliest enemies who have kept and will continue to keep us in utter servitude. it istime to draw excalibur from the stone again. but do not wait for any king arthur toreturn from the physical grave. arthur is us, arthur is you! upon investigation, we find that

ey refer to the risingof the star sirius.this emphasis on the star sirius is singular since a name of the monarch of atlantis, posei-don, comes from the syllable po, meaning sirius and don meaning lord. even more sugges-tively, poseidon was the god of earthquakes and was said to be the creator of men. sirius also played a part in the moon landing of apollo 11. it appears that the eagle landedwhen the light from this star was the brightest. the landing also took place in july, when sir-ius is rising and visible from earth. ovason reveals that before the cameras filmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz

u at lastwhen all is one and one is allto be a rock and not to roll(from stairway to heaven jimmy page and robert plant) the entire tale of the humanbeing's duty of protecting theearth mother from pathogenicforces is encapsulated beauti-fully in paolo uccellos paintingsaint george and the dragon(1455-1460. throughout timemany artists have pictorializedfor posterity the themes of thebattle between the light and thedark, between the alien and thehuman, and of man's vital rela-tionship with nature. st. george and the dragonby paolo uccelloatlantis, alien visitation, and genetic manipulation145 epilogue: time to change the road youre on life was replaced with lifestyle, competence was measured in the doing rather than thebeing. laws, rules, clocks, calendars, and money made their appearance. s

MICHAEL W FORD THE VAMPIRE GATE

middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal nature of many luciferian spirits. just as lucifer was the brightest of angels, upon his initiation and fall he was encircled in darkness. thus he has the highest articulation and knowledge, the deviation and perverseness of the darkest aspects. he is both beast and serpent and he may take many forms as well. lucifer is proteus and changes at will. the astral p

ization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled, repetitive motion of spiral force. this serpent power will establish power in your astral b

n awaken others, that you are fair and beautiful. that there is a strong reason for all love and happiness to surround you. 6. this essence of the black flame, this light, as it grows brighter will begin to cast darker shadows, but also magnify darkness around you until your body itself is cloaked. purple and bluish lightning will electrify the room as it strikes down from this great light. focus the light to move downward through your material body, through your limbs and surrounding your shell. 28 7. once you have done this, now you visualize your astral body looking unto another angel in front of you. it is not as bright yet in a challenging pose. visualize your brilliance of being take hold of it and begin ripping it s essence out as a ball of light from its chest. you shall taste it w

MICHAEL WYNN THE SOUL TRAVELERS

eason is that prometheus, against the wishes of zeus (god, stole fire from the gods and gave it to humanity. zeus, the furious god of mount olympus, punishes prometheus by binding him to a rock, and commanding an eagle to peck away at this liver, which regenerated every day. prometheus is depicted as incredibly intelligent, deceptive, and rebellious; prometheus, azazel, lucifer, the torch-bearer, the light bringer. the flame, or torch of the olympics, and it s corresponding tradition, is a commemoration of prometheus theft of fire from zeus. the statue of liberty, whose likeness is based on the goddess ishtar, who was said to have fallen with azazel, also bears the torch of illumination. this flame is a direct reference to magical knowledge and self-deification through magical means. it is

, where an object is charged with the energies of a certain thought form. the object then becomes a receptacle for a deliberately-created larvae. the methods behind embedding a thought into someone else s mind, and embedding it--michael wynn's "the soul travelers" 37 into an object are largely the same. the last kind of spirit is angels. angels are holy, and completely dedicated to the service of the light (god. in this, i speak of only the angels who remain loyal to god, as opposed to the fallen angels, who i clumped into the demon category as those who wander or reach out from the infernal realms. in magical rituals, angels cannot be commanded to perform jobs that are adverse to their character; any command given to an angel will be handed down to lesser spirits. of the many angels and a

r spiritual fate, and does not concern itself with your mortal fate. put simply, if you re soul is more likely to enter into heaven by dying today, rather than years from now, your guardian angel will do nothing to spare you from today s danger; self-preservation (of the mortal life) is, in many ways, the duty of your tutelary demon, rather than your guardian angel. it is important not to confuse the light, which represents the guardian angel or god himself, with the lightbringer, which is prometheus. this balance of angel, demon, and man is the perfect way of ensuring free-will, all while keeping man neck-deep in a spiritual game. if a tutelary demon, or guardian demon, were to gain undue control over the wills of the individual, the results would be a decline in moral character, physical

ays based on magic, little true wisdom is to be gleaned from the texts of these authors without knowledge of basic magical principles. similar to how a dog views the english language as a series of meaningful keywords separated by mostly meaningless babble, our researcher will find himself scan-reading these texts for keywords that offer a few meaningful reference points he can cling to; lucifer, the light, joachim and boaz, and anything else that rings a bell. this constitutes the bulk of occult researchers (those, like me, who researched the occult from the outside. the truth of this statement is easily apparent by observing how many of these researchers will tell you the illuminati practice the occult, and how few of them tell you how it s used. without magic, there is no occult; withou

do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the sign of apophis and typhon. do sign of osiris risen and say the sign of osiris risen. repeat the sign of isis, apophis, and osiris risin while saying l v x. do the sign of osiris slain and say lux! light! the light of the cross! let the divine light descend! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any spirit that may have been imprisoned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of t

MICHAEL W FORD NOX UMBRA

sfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the fores

the magister) behold, my tomb of black earth, my mask of shadow and death. you shall all seek my consort ahriman and azrael, whom shall walk you forth into shadow (coven members or magister shall recite) we shall walk this path through you queen ofsuccubi, mother lilith, and through the shadows of azrael shall we emerge as the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the

and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the

he sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my bein

e forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcerers and witches- those who travel into the darkness and flame of the sabbat. the gates of arezura is the initiatory point of which "i" is revealed and may become. you will realize your goals, you

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift

re described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god

this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos

e beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct inte

MOODY RAYMOND A LIFE AFTER LIFE

on the side of the bed -actually it seemed as if i went through the rail-on down to the floor. then, i started rising upward, slowly. on my way up, i saw more nurses come running into the room-there must have been a dozen of them. my doctor happened to be making his rounds in the hospital so they called him and i saw him come in, too. i thought "i wonder what he's doing here" i drifted on up past the light fixture- i saw it from the side and very distinctly- and then i stopped, floating right below the ceiling, looking down. i felt almost as though i were a piece of paper that someone had blown up to the ceiling. i watched them reviving me from up there! my body was lying down there stretched out on e bed, in plain view, and they were all standing around it. i heard one nurse say "oh, my g

t it rapidly gets brighter. until it reaches an unearthly brilliance. yet, even though this light (usually said to be white or "clear) is of an indescribable brilliance, many' make the specific point that it does not in any; way hurt their eyes, or dazzle them, or keep them, from seeing other things around them (perhaps' because at this point they don't have physical "eyes" to be dazzled. despite the light's unusual manifestation, however, not one person has expressed any doubt whatever that it was a being, a being of light. not y that, it is a personal being. it has a very definite personality. the love and the warmth which emanate from this being to the dying person are early beyond words, and he feels completely surrounded by it and taken up in it, completely at ease and accepted in the

gnetic attraction to this light. he is ineluctably drawn to it. interestingly, while the above description of the being of light is utterly invariable, the identification of the being varies from individual to individual and seems to be largely a function of the religious background, training, or beliefs of the person involved. thus, most of those who are christians in training or belief identify the light as christ and sometimes draw biblical parallels in support of their interpretation. a jewish man and woman identified the light as an "angel" it was clear, though, in both cases, that the subjects did not mean to imply that the being had wings, played a harp, or even had a human shape or appearance. there was only the light. what each was trying to get across was that they took the being

human shape or appearance. there was only the light. what each was trying to get across was that they took the being to be an emissary, or a guide. a man who had had no religious beliefs or training at all prior to his experience simply identified what he saw as "a being of fight" the same label was used by one lady of the christian faith, who apparently did not feel any compulsion at all to call the light "christ" shortly after its appearance, the being begins to communicate with the person who is passing over. notably, this communication is of the same direct kind which we encountered earlier in the description of how a person in the spiritual body may "pick up the thoughts" of those around him. for, here again, people claim that they did not hear any physical voice or sounds coming from

y may "pick up the thoughts" of those around him. for, here again, people claim that they did not hear any physical voice or sounds coming from the being, nor did they respond to the being through audible sounds. rather, it is reported that direct, unimpeded transfer of thoughts takes place, and in such a clear way that there is no possibility whatsoever, either of misunderstanding or of lying to the light. furthermore, this unimpeded exchange does not even take place in the native language of the person. yet, he understands perfectly and is instantaneously aware. he cannot even translate the thoughts and exchanges which took place while he was near death into the human language which' he must speak now, after his resuscitation. the next step of the experience clearly ill traits the diffic

MORALS AND DOGMA

an. they are the stars and coruscations from that great sea of electricity, the force inherent in the people. to strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. there are immense forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. there disinterestedness vanishes, every one howls, searches, gropes, and gnaws for himself. ideas are ignored, and of progr

zed as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow scoff to say that prayer is absurd, because it is not possible for us, by means of it, to persuade god to change his plans. he produces foreknown and foreintended effects, by the instrumentality of the forces of nature, all of which are _his_ forces. our own are part of these. our free agency and our will are forces. we do not absurdly cease to make _efforts_ to atta

he workshop, at the loom, in the field, over poisonous fumes, in miasmatic cells, in unventilated factories, founds public power upon private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then th

y sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, b

leasure to thee, and not merely because it is a duty. that thou mayest become the friend of the wise man, thou shalt obey his precepts! thy soul is immortal! thou shalt do nothing to degrade it! iii [symbol: earth: thou shalt unceasingly war against vice! thou shalt not do unto others that which thou wouldst not wish them to do unto thee! thou shalt be submissive to thy fortunes, and keep burning the light of wisdom! iv [symbol: full moon: thou shalt honor thy parents! thou shalt pay respect and homage to the aged! thou shalt instruct the young! thou shalt protect and defend infancy and innocence! v [symbol: earth: thou shalt cherish thy wife and thy children! thou shalt love thy country, and obey its laws! vi [symbol: full moon: thy friend shall be to thee a second self! misfortune shall

MOTTA MARCELO THE COMMENTARIES OF AL

myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's

imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddl

organized religions everywhere fought it! no wonder "initiatic orders" which had only this "awful truth "os iris is a black god" to mask their financial and political maneuvers clamored that aleister crowley was a very wicked man. 9. worship then the khabs, and behold my light shed over you! we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this we have all done it is to forget our truth. if we adore form, it becomes opaque to being, and may soo

ncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. see the analysis of the word lashtal in liber v, and the following chapters of liber aleph: 119, 121-123, 145-147, 191, 194, 198, 199, 203, for some of the meanings of verses 28

o take it in, i remarked, laughingly "your bed-time, master bag" as if it were a small boy and i its nurse. this was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of myself. the two ideas came together with a snap, and i understood the machinery of a man's delusion that he is a teapot. these two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind. further developments of this vision emphasized the identity between the universe and the mind. the search for similes deepened. i had a curious impression that the thing i was looking for was somehow obvious and familiar. ultimately it burst upon me with fulminating conviction that the simile for which i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

es not appear, resolved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. thus came into being the two first great primeval deities of the greeks, uranus and ge or gaa. uranus, the more refined deity, represented the light and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not cont

beating their shields together, kept up a constant noise at the entrance, which drowned the cries of the child and frightened away all intruders. under the watchful care of the nymphs the infant zeus throve rapidly, developing great physical powers, combined with [16]extraordinary wisdom and intelligence. grown to manhood, he determined to compel his father to restore his brothers and sisters to the light of day, and is said to have been assisted in this difficult task by the goddess metis, who artfully persuaded cronus to drink a potion, which caused him to give back the children he had swallowed. the stone which had counterfeited zeus was placed at delphi, where it was long exhibited as a sacred relic. cronus was so enraged at being circumvented that war between the father and son becam

ked features of grecian history, and page 74 exerted a more decided influence over the greek nation, than that of any other deity, not excepting zeus himself. apollo was the son of zeus and leto, and was born beneath the shade of a palm tree which grew at the foot [69]of mount cynthus, on the barren and rocky island of delos. the poets tell us that the earth smiled when the young god first beheld the light of day, and that delos became so proud and exultant at the honour thus conferred upon her, that she covered herself with golden flowers; swans surrounded the island, and the delian nymphs celebrated his birth with songs of joy. page 75 page 76 the unhappy leto, driven to delos by the relentless persecutions of hera, was not long permitted to enjoy her haven of refuge. being still torment

ity of persian origin called metra,[33] whose worship the greek colonists found already established, when they first settled in asia minor, and whom they identified with their own greek artemis, though she really possessed but one single attribute in common with their home deity. metra was a twofold divinity, and represented, in one phase of her character, all-pervading love; in the other she was the light of heaven; and as artemis, in her character as selene, was the only greek female divinity who represented celestial light, the greek settlers, according to their custom of fusing foreign deities into their own, seized at once upon this point of resemblance, and decided that metra should henceforth be regarded as identical with artemis. in her character as the love which pervades all natu

the ruler of that subterranean region called erebus, which was inhabited by the shades or spirits of the dead, and also by those dethroned and exiled deities who had been vanquished by zeus and his allies. aides, the grim and gloomy monarch of this lower world, was the [131]successor of erebus, that ancient primeval divinity after whom these realms were called. the early greeks regarded aides in the light of their greatest foe, and homer tells us that he was "of all the gods the most detested" being in their eyes the grim robber who stole from them their nearest and dearest, and eventually deprived each of them of their share in terrestrial existence. his name was so feared that it was never mentioned by mortals, who, when they invoked him, struck page 146 the earth with their hands, and

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

night before retiring to bed rub the legs of the bed with the peels thinking intently on what you seek to know. place the peels under pillow and that night, if she is to have him, he will appear in a dream. if no dream of him comes he is not to be hers. the children of the night the art and practice of witchcraft goes hand in hand with eerie legends of mysterious, evil creatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work as mindless slaves for powerful voodoo exponents who, in o

ght, but not stiff. tuck your buttocks into the back of the chair so that your spine is upright, with your chin held level without straining to hold the position. place your feet flat on the floor, almost touching. lay your hands in one of two ways, whichever feels easier, either palms upward on your thighs or palms downward on your lap. you are now ready to begin. hold up your right hand so that the light shining gently over your shoulder illuminates it, and bring your fingers together so that your thumb and forefinger are touching, in the shape of an o. now separate your fingers a little moving the tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulating around you< how t

ng up the right side of your body, back to the sphere of spirit. on the way up it bathes your right leg, hip, arm and shoulder with white brilliance, just as it did to your left side on the way down. repeat this imaginary circulation process, down on the left side, and up on the right, until it becomes a fluid movement of imaginary light. now add a second flow to the first. this time pretend that the light is moving down the front of your body a you exhale, bathing your face, chest, stomach, thighs, legs, and feet in sparkling white light. then, as you inhale, imagine the light flowing under your feet and up at the back of your body, flooding white light over your calves, buttocks, back, shoulders, and neck. repeat this second flow, the down and up motion, until it becomes a fluid movement

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

enitence was imposed following this confession, and reconciliation with any personal enemies. when word went out about a new church to be built, the brotherhoods traveled in groups to the designated site. their first concern was to form a wall with the carts that had carried them there, and then settle inside as if it were a spiritual campground. there they spent the first night, singing hymns in the light cast by hundreds of torches. once they had begun work, there was not a single task, no matter how painful, to which they did not submit with good heart and unshakable steadfastness. during working hours, silence and order reigned, and the time of rest was devoted to prayer, charitable acts toward the sick, and pious discourse. abbot aymon began his letter like a man completely stupefied

n the rue vielle du temple. gould (a concise history of freemasonry, does not hesitate to connect the origin of the "children of father soubise" to the illustrious rohan-soubise family. whether true or not, it is certain that these magnificent dwellings were built by masons who lived in the censive district of the temple+ according to macrobe, the wolf represents the initiate, he who has received the light, because of the kinship the ancients felt existed between the wolf and the sun "in fact" they said "the flocks flee and disappear when the wolf approaches just like the constellations, flocks of stars, disappear before the light of the sun (cavel, histoire pittoresque de la franc macnneire, 361) 134 the origins of freemasonry from ancient times to the middle ages could easily find work w

f the holy sepulcher near saint merri. fairly recently, according to cocheris, this brotherhood celebrated saint john porte latine on may 6" because of their spiritual affinity and their roles as guardians and patron saints of mason corporations in france 159 the templars as well as the hospitallers, the two saint johns john the baptist and john of the gospels, the announcer of and the witness to the light, respectively were worshipped together by all free and enfranchised craftsmen of the templar commandery. this is the reason for the tradition, in existence until the revolution, of erecting a huge bonfire on the eve of saint john the baptist's feast day in the large courtyard of the temple.14 the brotherhoods in the provinces in the north the brotherhoods were known as bannieres. in the

eligious images should not be left to the artists' initiative but should originate in the principles established by the church and religious tradition "the art alone belongs to the painter, its placing and arrangement belong to the fathers+ it should be noted that these depictions are generally placed outside the church, and on the portal facing west, which is to say, outside and in opposition to the light. universal freemasonry 211 craft secrets the international unity experienced by freemasonry was clearly displayed in the practice of its craft. the brotherhoods and communities fulfilled an educational mission insofar as each master instructed journeymen and apprentices in the craft. rather than being merely technical, this instruction assumed a basic minimum knowledge of geometry and ar

these esoteric and allegorical hieroglyphics so frequently found on ancient monuments and edifices must be translated" this role of french was an important one in the building arts. isn't gothic art, with its distinction between old gothic or romanesque and "modern" gothic, primarily a french art? both the building arts of the middle ages and gothic art were born in france. the one that first saw the light of day in the benedictine monasteries of the old goth provinces remained permeated with roman traditions, while the other arose in the brotherhoods on the ile de france. we saw how they spread into foreign lands, mainly england, which eventually became the birthplace of modern freemasonry. it so happens that the french language exerted a very unique influence in england. imposed by the n

NEW WORLD ORDER OR OCCULT SECRET DESTINY

h so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. freemasonry, through its mysteries, will soon usher in a new world religion for the new world order. a modern day tower of babel and the ultimate unification of the world s religions. the new age welcomes these goals and looks to the light of masonry as its esoteric basis for occult initiation into the new world order. benjamin creme writes: the new religion will manifest, for instance,through organizations like masonry. in freemasonry is embedded the core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-f

of christ. she goes on to say that these ancient mysteries were originally given to humanity by the hierarchy [of which djwhal khul is a part of] and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man s origin and destiny, picturing to him in rite and ritual, the long, long path which he must tread, back into the light (ibid, p.121-22) so what do we have here: the new age tells its disciples that they are working for the hierarchy. the teachings of the new age are giving by the hierarchy. the movement for the installement of the antichrist is giving the go-ahead by the hierarchy djwhal khul s number one message for new age disciples is prepare men for the reappearance of the christ. this is your first

ONYX TABLET OF SET

nt in the structure of the priesthood that certain aspects of our discourse have internally held discipline. to my mind these are "i. a dedication to principle, which requires thought. anything that has been posted should be considered in relationship to your current understanding. wait a day to post a reply, or a week. do not wait too long so that you lose your insight. posts should be made in a the light of new thoughts not the flash of anger, or any other state that works against clear thought "ii. a dedication to civility. this doesn't just mean labeling areas of disagreement frankly without name calling -ad hominem- attacks and so forth. it means eloquent and measured posts. we are aiming for the gettysburg address here. and when it is form time to time achieved, lets us be sure to ar

hese are: 1. a dedication to principle, which requires thought. anything that has been posted should be considered in relationship to your current understanding. wait a day to post a reply, or a week. do not wait too long so that you loose your insight. posts should be onyx tablet: ot.o.4.4 temple of set author: don webb v date: may 22, 1997 ce revision: html revision: august 8, 1999 ce made in a the light of new thoughts, not the flash of anger or any other state that works against clear thought. 2. a dedication to civility. this doesn't just mean labeling areas of disagreement frankly without name calling, ad hominem attacks, and so forth. it means eloquent and measured posts. we are aiming for the gettysburg address here. and when from time to time it is achieved, let's be sure to archi

il only dim memories of imhotep, prometheus, enoch, and belial would remain as the eldest legends of humankind. by his word we of the priesthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fire of life, we seek those who yet grope towards the light, knowing not what it is they desire, but only that they must attain it. perils there are, and they are many- yet, in all their glamour and comfort, as one they lead their victim at last to the same numbing death that would have awaited him had he never sought to escape it. accursed is he who places his foot upon the path to the right in its many guises, for he merely labors towards that

cme has and will be reached! he will die rich and smart! to his eyes, all the changes in him he can see. his brain is fuller, his coffers are abundant, and his mien is enhanced. but he is the same man, and this he cannot see! the fire of lucifer will burn you beyond recognition! the transmutation of your being, when nearing completion of this stage, will horrify you. sometimes it will offend you. the light from the veil (grail, however, is warm and all-embracing. you will reach out to it and claim it as part of your new self. this you must do or go back to a dire fate. you will rise out of the embers where masses of forgotten and discarded existences have died and passed into nothingness. you will stand on the threshold of becoming. all of those causal spirits of past and present understan

et, this doesn't mean that we can stop questioning, clarifying, investigating, testing our position and what we think we are; or that we can't continue to improve, grow, xeper* those perceiving set as the platonic form face the possibility of thinking they have broken free of the cave and can see set "in broad daylight, not realizing that- a) we're still mostly in the cave- b) outside of the cave the light is bright, and our nocturnal eyes may take time to adjust properly- c) outside some things continue to remain in shadow. everything is not always clearly visible. the effects and brightness of the light may create an illusion of a different quality, but an illusion nevertheless. in closing i would like to pose some questions to the priesthood of set. responses can be forwarded to me and

PHILIP NEIL MYTHS LEGENDS EXPLAINED

waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in im

l of the sun god (and of the pharaohs, who wore it on their foreheads; it is often depicted attached to the sun disc. according to one myth, the world was created by the archer goddess neith from the primeval waters of nun. she created the gods by saying their names, and then (in cow form) gave birth to the all-powerful re. re was born in an egg, and when he emerged from the egg he was dazzled by the light, and cried: mankind was formed from his tears. nun, fertility of the nile the god nun, who represents the primeval waters or flood, holds up the barque of the sun. to some extent the mythology of ancient egypt simply reflects the land of egypt itself. egypt was described by the greek historian herodotus as the gift of the nile, and without the annual flooding of the nile, which made a st

ishtar with the food and water of life. so ishtar was brought back to life, but she had to pay a price. for six months of each year, tammuz must live in the land of the dead. while he is there, ishtar laments his loss; when he rises in the spring, all rejoice. ahura mazda and ahriman 20 ahura mazda and ahrima n in the dualistic mythology of zoroastrianism, twin brothers ahura mazda, who lived in the light, and ahriman, who lurked in the dark, are in opposition. between them there was nothing but air. the twins were born from the god zurvan, time, the ultimate being who existed in the primal void. ahura mazda, the wise and all-knowing, created the sun, moon, and stars. he brought into being the good mind that works within man and all creation. ahriman (also known as angra mainya, meaning t

yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the middle, linked to asgard by the rainbow bridge bifrost, was midgard (middle earth, the realm of mortal men, and also jotunheim, the world of the giants, nidavellir, the home of the dwarfs, and svartalfheim, the land of the dark elves. below was niflheim, the realm of the dead, and its citadel hel. the ninth world is sometimes said to be hel and sometimes the primeval fire o

or discus, his padma, or lotus, and his shankha, or conch. his wife lakshmi, is the goddess of good fortune. also known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, the goddess of wine. in the holy book, rig veda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known the gods. soma was a plant-based hallucinogen. cheated demons the devas persuaded the asuras to help them churn the ocean by promising that they, too, would share in the elixir of life but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use a

PHOSPHORUS

rther. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as the center of work. 1. study of the l

ee correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should

hou crooked serpent of which i shall walk with in the timeless arena of thy being! i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. beho

wakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now th

igil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of light and shadow. al ghul, serpent

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e-mail: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer by michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer w

the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is considered as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the ent

devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is considered as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in

t to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked back and

ct in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucifer was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the f

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

that he is about to make, all the way to the final action of drinking the soda, which fulfils the originating desire. though this calculation is to the finest detail of the action, it is still completely within him and cannot be differentiated from the self. now, just as he is about to reach for the bottle, someone else reaches for it and grabs it first. his own movement is aborted and never sees the light of day. it never comes out from the potential to the actual altogether. we see, then, that in this stage, because the action is about to come out into actualization, all its components are there, to the finest details, as distinct abilities. nonetheless, they are in no way outside of and distinct from the soul and have no real being on their own. therefore they are said to be distinct qu

of itself, that is, the self-knowledge and consciousness of the soul. this is the essential light of the soul. it is similar to light, because the property of light is to reveal the reality of what is. for instance, a person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the moment the light is switched on, he immediately sees the pit, recognizes the danger and steps back. now, though this self awareness is the essential light of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revel

ate this. this is why he knocked on your door in the first place. though it appears that a reasonable conversation is taking place, if he is refuted in debate, he will automatically revert back to the essential point of the irrational desire in which there is no compromise and no recognizable intellect at all, such as saying "it is true because i know it in my heart, etc. in summary, tohu is when the light (revelation) of the desire is too strong for the vessels and overpowers them, so that they can no longer be objective but rather become completely unrestrained and driven by the desire. the world of tikkun rectification on the other hand, the aspect of tikkun (rectification) is when a quality emerges from its essential point, to extend outside of the bounds of the essential desire and in

ust actually go away from it. in contrast, the other animal does go in the direction of the food. but, which animal gets the food? it is specifically the animal who can step away from the object of his desire and objectively analyze the situation. the reason is because he is able to make a compromise, and actually go against his desire. the act of moving away from the food includes two opposites. the light of the action, its intent, is for the food, but the action itself is its opposite, in that he moves away from the food. it is specifically because of this that he gets the food. the raw desire of the other animal, on the other hand, is too overpowering, and it is therefore unable to objectively analyze the situation. the above example gives clear insight into the worlds of tohu (chaos) a

nt transforms from spiritual movement to physical movement. the physical brain transforms the spiritual ability to think so that one can think only in physical terms. it is specifically because of the vessel that a transformation from spiritual existence to physical existence, from beyond definition to definition, from infinite to finite takes place. 2) the second aspect is that the vessels limit the light. for example, the human eye limits the power of sight to seeing only so far. the physical arm limits the power of movement to the limited capability and strength of the arm. the physical brain limits the power of thought. one can think so much before he has overloaded his brain and must rest. such is not the case with the spiritual light itself. it is unlimited. on rare occasions the unl

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

r, in chochmah of binah, binah of chochmah (which is the ability to explain all things, remains hidden and only the insight into the specific matter under examination becomes revealed) binah& tvunah (comprehension& application) there are two general levels in binah. these are binah and tvunah. binah is the aspect of analysis and comprehension. in contrast, tvunah is the aspect of the extension of the light of comprehension. this is to say that because one has a good and solid grasp into the depth of the subject it spreads forth from the essential comprehension itself and brings about insights and applications in many different matters which are separate from the essential comprehension, in and of itself. such a person is called an ish tvunah (a man of tvunah understanding, as in the verse

ver dawned on them to apply it in practical terms, such as harnessing its power to operate machinery etc, thus delaying the advent of the industrial revolution by 1800 years. they possessed binah, which is the analysis and comprehension, but lacked tvunah, which is the application and revelation. we therefore understand that in essence, the power of tvunah is the spreading forth and revelation of the light of binah into separate matters. this includes the practical application of a concept, or the birth of heartfelt emotions from intellectual understanding, or the ability to bring out and explain a concept on many different levels. all these constitute the spreading forth of the light of binah into something separate. this faculty of tvunah is gained by deep comprehension into the subject

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

e vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is not prepared becomes disoriented or even suffers a nervous breakdown. the arizal on parashat bereishit 14 these lights that could not settle in their vessels remained therefore ghovering h over them. this is the mystical meaning of the crowns atop the letters; they allude to the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. this is alluded to in the torah scroll by the

n that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface of the deep, h for from this point downward is water. the phrase gand the spirit of g-d was hovering over the water h refers to the light that the vessels could not contain, and thus only ghovered h over [the level referred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 72 and 216. after the shattering [of the vessels, the 63-name coupled with the 72

e of the souls that went out [of adam] were rectified [by being reincarnated] in converts. when an individual converts to judaism (in accordance with jewish law, he draws down into his being a jewish soul that he did not possess previously. existentially, then, his conversion process represents the transformation of the mundane into the holy. to explain further: the [original] garment of adam was the light that corresponds to the [aspect of the soul known as] nefesh. this [light] was like the fourth gshell, h which is attached to holiness and is called nogah[ gglow h, half of which is from holiness and half of which is from evil. when evil prevails [over it, it becomes wholly evil; when holiness [prevails, the opposite happens. there are four levels of non-holiness: three levels of absolut

e custom of reading the torah] gtwice as in scripture and once in translation. h the talmud enjoins us to review the weekly portion of the torah each week by reading it aloud, each verse twice in the original hebrew followed by once in the translation of onkelos.4 by reading the hebrew together with the aramaic, we are subsuming the mundane, nogah-shell into holiness. the nogah-principle encloses the light of holiness after midnight.5 as we said, the realm of the gfruit h or kernel of holiness is envisioned as existing within the four shells. in this depiction, we may consider the nogah-shell as protecting the holiness from the evil shells (this is true, of course, to the extent that the individual or society has endeavored to consecrate the nogah-shell by subsuming their mundane activitie

rotection is said here to be operative specifically after midnight, we are taught that marital relations are preferably conducted at this time of the night. thus the couple are assured that their union will be unhampered by the attacks of evil thoughts or confusion. the sin of adam was that he caused this [protective] covering to be opened up, and at that opening the forces of evil benefited from the light of holiness. adam fs sin gpunctured h the nogah-shell, allowing the forces of evil to invade (like a worm enters a fruit) and gsuck h from holiness. this is the mystical significance of the statement of our sages that enoch was a cobbler,6 meaning that he closed that which adam opened up, and was able to cover the light of beriah. enoch was the sixth generation from adam,7 and was someth

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in which the knowledge of the past has to be brought forward and integrated into a new "common sense" upon which a ne

to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union as a spiral-like psychological development throughout all of life. whereas this is nat

date is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically

to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to bring about change at will! although the so-called "new" physics has begun to come closer with any variety of theoretical models for this "force" the brilliant work of fred alan wolf in such books as star wave has come closest to explaini

ir from the fire from the south, and earth as a ritual is performed without expecting in for a full year while carefully life. ideally, the ritual should be performed others, and if possible, in a place set at this point, i would then suggest carefully, and contemplatively over the daily devotion to the banishing memorization work discussed above. future practical magical operations is brought to the light. the enough, not only in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique, this its content, but to be additionally "content! and the writing style facilitates the student may wish to add the neovhvte the i r s t n owi e dl ecetu re. lthoug'h impressed by these simple meditations found them of immense value. this then is a suggested sch

RELIGIOUS TENANTS OF THE YEZIDI

m to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is looked upon by them more in the light of a sacred duty than as an ordinary purification; and their objection to frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they consider fish moob rak, i.e. blessed, the term which they apply to every thing sacred, and which reminds one of the aghiasmata of the greeks. i have been informed that only a few of the

RITE OF THE OPPOSER

cations are revealed solely through its practice and subsequent adaptation by the practitioner in accordance with such secret and unique directions as are revealed unto him. the initial directions are as follows: in a place of solitude and at the hour of twilight, light a single white candle and place it within the centre of one's shadow. standing before the shadow and fixating all attention upon the light of the single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent being completed, turn about once more, and thus completing one full orientation, wordlessly extend the flame as in salutati

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust

s, let us bend the knee to him fromwhom we derive our being.kneel forrituals of the societas rosicrucianis in angliazelator8 prayerwe supplicate thy blessing and gracious guidance, o holy lord, father almighty, author of lightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginni

oly doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron whi

, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life

l may rise.be thou ready to exclaim, like the martyrs of old, ab ben verouah hacodesh,"father, son, holy spirit, to thee be all the glory.music-gloriarituals of the societas rosicrucianis in angliasecond section14 the torch bearer proceeds to the aspirant and placing a lighted taper in his hand causes him reverseit in a vessel of salt (which is near the east) so as to extinguish, as he says: like the light of this taperso should your light be extinguished should you fail in your voluntary pledge to us.at the same time placing the triangular mystic paper with the name of the aspirant and the sacredinitials in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe ze

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

primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as in

e, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to repeat here the history of ancient initiations: the more dangerous and terrible they were, the greater was their efficacy. hence, in those days, the world had men to govern and instruct it. the sacerdotal art and the royal art consisted above all in ordeals of introduction 13 courage, discretion and will. it was

ed truth make you blush; if you are hurt when accepted errors are assailed; condemn this work straight away. do not read it; let it cease to exist for you; but at the same time do not cry it down as dangerous. the secrets which it records will be understood by an elect few and will be reserved by those who understand them. show light to the birds of the night-time, and you hide their light; it is the light which blinds them and for them is darker than darkness. it follows that i shall speak clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task

bilicus and the kabalistic jod. divinity, one in its essence, has two essential conditions as the fundamental grounds of its being necessity and liberty. the laws of supreme reason necessitate and rule liberty in god, who is of necessity wise and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from above. did not the heel of michael restrain satan in his ascent, satan would dethrone god, or r

hat his creations are analogous to truth, while those of the fool and the dreamer are lost reflections and bewrayed images. hence, for the wise man, to imagine is to see, as, for the magician, to speak is to create. it follows that, by means of the imagination, demons and spirits can be beheld really and in truth; but the imagination of the adept is diaphanous, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of positive science, the seer knows that what he imagines is tru

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

cting my gaze towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was a day, h says the book of job, gwhen the sons of god

earned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a s

of lucifer. intelligence awakened, and comprehended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen shalt thou be suffering, f said the untreated voice. ei will be liberty, f replied the light. epride will seduce thee, f said the supreme voice, eand thou wilt bring forth death. f ei needs must strive with death to conquer life, f again responded the created light. thereupon god loosed from his bosom the shining cord which restrained the superb angel, and beholding him plunge through the night, which he furrowed with glory, he loved the offspring of his thought, and said with a

said the supreme voice, eand thou wilt bring forth death. f ei needs must strive with death to conquer life, f again responded the created light. thereupon god loosed from his bosom the shining cord which restrained the superb angel, and beholding him plunge through the night, which he furrowed with glory, he loved the offspring of his thought, and said with an ineffable smile: ehow beautiful was the light! f ggod has not created suffering; intelligence has accepted it to be free. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be alw

ntelligence has accepted it to be free. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be always open, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by

ROBERT KIRK WALKER BETWEEN WORLDS

aphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted in the light of folklore and collective tradition, and that scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) origin and their relationship to the lore of ordinary people. so the problem cuts both ways, subterranean and superterranean, as kirk might sa

ballad and the romance poem of thomas rhymer, deriving from a thirteenth-century historical poet, who uttered many local prophecies, some of which seem to have come true.17 in thomas's vision, the underworld or elfland contains rivers of blood and water, vast plains, a magical tree of life, and beautiful halls. it is lit not by the sun or moon, but by a supernatural light, or in some versions by the light of the stars shining within the earth (b) perpetual fires or lamps, a subject which kirk returns to later (page 37, and from which he derives the term lychnobious people to describe the fairies (see kirk's own glossary beginning on page 165, were kept burning in ancient temples. the great example in celtic culture was the perpetual fire at the sanctuary of st. brigit in kildare in irelan

RUBY TABLET OF SET

the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoia (precise, logical, enlightened thought, and noesis (intuition and apprehension of the agathon. he offered the famous "parable of the cave" whereby philosophers (who have seen the agathon of perfect wisdom) lead mankind into the light by means of the dialectic [here "dialectic" means teaching or rather the encouraging of selfteaching through examination and refutation of imperfect concepts] plato was an elitist, but his elitism was directed towards an ideal, happy, and harmonious society, which he felt could best be attained by enlightened stratification of roles. his prescription was thus benevolent aristocracy. crit

rument some men have in and of themselves. they have it by virtue of their generation. they must take hold on this means, and use it to achieve their escape from their cosmic prison and find freedom in the pleroma. 1. the myth of pistis sophia "in the beginning she (pistis sophia) was in the thirteenth aeon with her companion aeons. by order of the first mystery, she gazed into the height and saw the light of the veil of the treasure of light, and desired to ascend into that glorious realm, but could not. she ceased to do the mystery of the thirteenth aeon and ever sang hymns to the light she had seen. hereupon the rulers in the twelve aeons below hated her, because she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be abov

thout within, from within without, from above below, and from below above, from the height to the depth, and from the depth to the height, from the length to the breadth, and from the breadth to the length; in a word, he shall have the power of exploring all the regions of the inheritances of light, and he shall have the power of remaining in the region which he shall choose in the inheritance of the light-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and res

is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, while i tell you the whole gnosis of the mystery of the ineffable" it is the gnosis of pitilessness and compassion; of destruction and everlasting increase; of beasts and

sis of pitilessness and compassion; of destruction and everlasting increase; of beasts and creeping things, and metals, seas, and earth, clouds and rain, and so on working downwards from man into nature and upwards through all the supernatural realms. 4. the degrees of the mysteries the saviour answers that every one who receives a mystery of light, any one of them, shall after death find rest in the light-world appropriate so his mystery, but no one who has not become a christ will know the gnosis of the whole pleroma, for "in all openness i am the gnosis of the whole pleroma" so he who receives the first mystery of the first mystery shall be king over the spaces of the first saviour in the light-realm, and so on up to the twelfth. and mary asks "master, how is it that the first mystery h

SABBATIC KABALA OF THE CROOKED PATH

both, the bindu found in the source of the azoth. the letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bonding of oppositions under the rulership of cool venusian heat, keeping in mind that the luchiferian philosophy is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being significant both of the alkhemical processes, but also important in relation to the continuation of the lunar mysteries. the artistic and exploring intellectual fire of the saggitarius is performing a well-balanced congress into venus and makes this a cell of b

the androgyne also known in the occult communities as baphomet. i am her as i am he (p. 241. this cell connects with the supposed mysteries of the templars and the vapours of demolay can be sensed in its discourses of the twin vessels and the construction of the stone-god. the physical representation of the god or famulus are integrated as an important and crucial part on the crooked road towards the light of the midnight-vale. this technique was employed by the german reuss-derived occult group in the concept of the gotos. a title assigned to the highest degree of the order, but also reminiscent of the physical representation of the orders egregoric spirit. the flavour in this cell is solar and phallic but it androgynity suggest otherwise- that this cell is a rehearsal ground for the phal

, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in

lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st

un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dungeons. this will almost always be the case if the novice embarks on the road of in-between-ness forged by cain and upheld by lilitu in the double house of this cell. the sacred letters in this cell are as mentioned yud and also we have shin connected to this house, which is reminiscent of the fangs of the demons and the snakes and t

SALMANRUSHDIE THESATANICVERSES

tent. o o o inside the tent, the audience reacts to the arrival of the unpopular prophet and his wretched followers with derision. but as mahound walks forward, his eyes firmly closed, the boos and catcalls die away and a silence falls. mahound does not open his eyes for an instant, but his steps are sure, and he reaches the stage without stumblings or collisions. he climbs the few steps up into the light; still his eyes stay shut. the assembled lyric poets, composers of assassination eulogies, narrative versifiers and satirists- baal is here, of course- gaze with amusement, but also with a little unease, at the sleepwalking mahound. in the crowd his disciples jostle for room. the scribes fight to be near him, to take down whatever he might say. the grandee abu simbel rests against bolste

he's getting cut up quite a bit but of course my skin stays smooth as a baby, you can't snag an angel on a bloody thorn-bush, you can't bruise him on a rock. and they have an audience, there are djinns and afreets and all sorts of spooks sitting on the boulders to watch the fight, and in the sky are the three winged creatures, looking like herons or swans or just women depending on the tricks of the light. mahound finishes it. he throws the fight. after they had wrestled for hours or even weeks mahound was pinned down beneath the angel, it's what he wanted, it was his will filling me up and giving me the strength to hold him down, because archangels can't lose such fights, it wouldn't be right, it's only devils who get beaten in such circs, so the moment i got on top he started weeping fo

nterrupted me in public. people noticed it, what you thought of me. i forgave you, that was my fault; i could see the centre of you, that question so frightful that you had to protect it with all that posturing certainty. that empty space. goodbye, saladin. she drained her glass and set it down beside her. the returning rain knocked at her leaded windows; she drew her curtains shut and turned out the light. lying there, drifting towards sleep, she thought of the last thing she needed to tell her late husband "in bed" the words came "you never seemed interested in me; not in my pleasure, what i needed, not really ever. i came to think you wanted, not a lover. a servant" there. now rest in peace. she dreamed of him, his face, filling the dream "things are ending" he told her "this civilizati

nly me "then you must be praying to god continually for guidance in your loneliness "you know me, uncle. i don't pray "no question about it" sufyan concluded "you're an even bigger fool than you know "thanks, uncle" jumpy said, finishing his coffee "you've been a great help" sufyan, knowing that the affection in his teasing was cheering the other man up in spite of his long face, called across to the light-skinned, blue-eyed asian man who had just come in wearing a snappy check overcoat with extra-wide lapels "you, hanif johnson" he called out "come here and solve a mystery."johnson, a smart lawyer and local boy made good, who maintained an office above the shaandaar caf, tore himself away from sufyan's two beautiful daughters and headed over to jumpy's table "you explain this fellow" sufy

ten the case that climbers find themselves being accompanied by the ghosts of those who failed in the attempt, or the sadder, but also prouder, ghosts of those who succeeded in reaching the summit, only to perish on the way down" outside, in the fields, the snow was settling on the high, bare trees, and on the flat expanse of the park. between the low, dark snow-clouds and the white-carpeted city the light was a dirty yellow colour, a narrow, foggy light that dulled the heart and made it impossible to dream. up _there, allie remembered, up there at eight thousand metres, the light was of such clarity that it seemed to resonate, to sing, like music. here on the flat earth the light, too, was flat and earthbound. here nothing flew, the sedge was withered, and no birds sang. soon it would be

SATANGEL

of god. turel: rock of god. usiel: strength of god. chapter two; the fall of lucifer the sin of pride the concept of the devil was a fairly late development in the monothiestic legacy. the early hebrews attributed all events, whether good or bad, to the one god. he encapsulated both darkness and light, destruction and creation, corruption and purity. such is clearly stated in isaiah 45:7; i form the light, and create darkness: i make peace, and create evil: i the lord do all these things. in the old testament it is god himself who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxi

hat the slightest flux can topple the balance, and mortal-kind are constantly being drawn to one side or the other. originally the devil was the shadow side of god, his dark aspect. mal ak was the term employed for that aspect of god that was able to communicate with mortal kind. it was this concept that was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god and became a separate power having its own free will. however, with this separation came the natural dualistic attribution of god s other characteristics, so that the shadow also becomes his destructive and malign aspect, whilst the light becomes everything goo

, and the witches recognise him as the initiator and bringer of illumination. in etruscan gypsy lore he is the father of aradia and consort of diana. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. luciftias (enochian, brightness) whose return is heralded, alongside babalon, in the call of the thirty aethers. lucifuge (latin, running from the light. servants of lucifer who hunt for souls to damn. they are the henchmen who come to collect when a pact has been fulfilled, who tear the soul from the body with their sharp beaks and talons. lug, lugus, lamfada (celtic. irish god of light, sometimes associated with lucifer. god of war and the magick arts. mahazel (hebrew. demon prince of the element of earth. malibrance (latin. who tormen

nd qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst

abriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of earth i am he whose mouth ever flameth i am he the begetter and manifester unto the light i am he the grace of the worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the pray

SATANIC BIBLE

f fertility kali (hindu) daughter of shiva, high priestess of the thuggees lilith- hebrew female devil, adam's first wife who taught him the ropes loki- teutonic devil mammon- aramaic god of wealth and profit mania- etruscan goddess of hell mantus- etruscan god of hell marduk- god of the city of babylon mastema- hebrew synonym for satan melek taus- yezidi devil mephistopheles (greek) he who shuns the light, q. v. faust metztli- aztec goddess of the night mictian- aztec god of death midgard- son of loki, depicted as a serpent milcom- ammonite devil moloch- phoenician and canaanite devil mormo (greek) king of the ghouls, consort of hecate naamah- hebrew female devil of seduction nergal- babylonian god of hades nihasa- american indian devil nija- polish god of the underworld o-yama- japanese

d, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. only black and white candles are to be used in satanic ritual. never use more than one white candle; but as many black candles as are required to illuminate the ritual chamber may be used. at least one black candle is placed to the left of the altar, representing the powers of dar

the proper sounds must be invoked. it is certainly true that "actons speak louder than words, but words become as monuments to thoughts. perhaps the most noticeable shortcoming in the printed magical conjurations of the past is the lack of emotion developed upon the reciting of them. an old wizard known to the author, who was once employing a self-composed invocation of great personal meaning in the light of his magical desires, ran out of words just as his ritual was moments short of its successful culmination. aware of the necessity of keeping his emotional response generating, he quickly adlibbed the first emotion-provoking words that came to mind- a few stanzas of a poem by rudyard kipling! thus, with this final burst of glory-charged adrenalin, was he able to finalize an effective wo

SATANIC RITUALS

d winkel kennen das tot ge ffnet haben und f r eine r ckkehr ist es zu sp t. ihr habt den schl ssel erhalten, aber eure gehirne sind klein und begreifen nicht das wort. deswegen h rt den klang, den grossen glockenklang der bellenden hunde. sie sind hattn ckig und ausdauernd und sie kommen durch den grossen, flammenden trapezoid ihre augen gl hen mit den feuern der h lle! know ye, all who dwell in the light of professed righteousness, that others who know the keys and the angles have opened the gate, and for turning back there is not time. thou hast been given the key, but thy minds are small and grasp not the word. therefore, list to the sounds, o ye out there, the great bell sounds of the baying of the hounds. they are gaunt and unquenched, and through the great blazing trapezoid they com

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ture of the changes in consciousness that such knowledge brings. reality, for the individual has changed, everyone else remains the same, but the satanist now sees things in a completely different way. an analogous example of this experience would be as follows. imagine you are standing in the hallway of a house. the hall light is already turned on, but, since it is night-time you need to turn on the light whenever you enter a different room. when you enter the dining room you turn on the light and see on the table the severed head of a policeman. this scares you and your immediate reaction is to leave. the analogy is simple, the light is the acquisition of knowledge. but once you have learnt something- seen the policeman's severed head on the table- you cannot unlearn it. therefore you ha

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

d nuns to the home or hospital to pray and chant. in tibetan buddhism especially, the moment of death is a time for transformation or changing of a person s consciousness. tibetan buddhists have a ceremony called phowa to aid in the liberation of the consciousness, or enlightenment, at the time of death. the phowa prayer is recited: through your blessing, grace, and guidance, through the power of the light that streams from you: may all my negative karma, destructive emotions, obscurations [withholdings, and blockages be purified and removed, may i know myself forgiven for all the harm i may have thought and done, may i accomplish this profound practice of phowa and die a good and peaceful death, and through the triumph of my death, may i be able to benefit all other beings, living or dead

ny most often follows the traditional two-part model. first comes the betrothal, or engagement service, which is followed by the marriage service. in the betrothal service, the priest first blesses the rings the couple exchange, and places them on the fourth fingers of their right hands. later comes the marriage ceremony. the priest gives the man and woman lighted candles to hold, signifying that the light of god will follow them through their married lives. a wedding crown, made of flowers or an actual crown of gold and jewels, is placed on the groom and then on the bride, and the two drink from a common cup to signify the life they will be sharing. portions of the bible, including the letters of paul, are read at these services. finally, christianity also provides for believers at their

sophical and scholarly tradition, very much like religions such as buddhism and daoism. 168 world religions: almanac confucianism through town. a string of participants is covered in a long dragon robe and they follow a young girl carrying a red ball or a light, which symbolizes yang power. finally the dragon swallows the red ball, demonstrating a symbolic unity with the gods and an acceptance of the light. family banquets are another high point of the new year s celebration, with several kinds of meat and fish served, along with special rice cakes. red envelopes filled with money are passed out to younger members of the family as gifts. the main pilgrimage site for confucians is to the birthplace of confucius in shandong province. his hometown, qufu, is the site of a temple complex, built

ummer solstice, around june 21. during this period the world has been filled with the creative power of the god and goddess, concluding on august 1 with lughnasadh, the harvest festival. on about september 21, wiccans celebrate the mabon, the autumn equinox, and the completion of the harvest season. again, the hours of day and night are equal, but at this point in the cycle darkness is overtaking the light. finally, at samhain, on october 31, wiccans bid the sun goodbye and engage in a period of reflection about the past year. with the new yule, the cycle begins again. duality in religion male and female representations can be found in all religions. for instance, the prophet muhammad s daughter fatima plays an important role in the early development of islam, just as mary, the mother of c

orld from the infinite (unlimited) world of the gods. images of the tori are often thought of as the symbol of shinto and can be found on bumper stickers, t-shirts, and other items. in connection with amaterasu are three sacred symbols that are found in shinto shrines and that form the regalia, or ceremonial dress, of the emperor. one symbol includes a mirror (kagami, which is believed to reflect the light of amaterasu. the second symbol is amaterasu s jeweled necklace (magatama. the third is a ceremonial sword that represents the sword of susano-o, amaterasu s brother. according to shinto mythology, susano-o tricked the eight-headed, eight-tailed dragon of the hino river into drinking sake, an alcoholic beverage made from rice. as the dragon lay drunk, susano-o killed it, and inside one o

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

t get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that the human being has all these things in his heart; heaven and hell, light and darkness, life and death. the outer and inner mind without god's light you

nd circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assi

SEPHER HA BAHIR

future god will build and decorate it, thousands of times more than it was. it is as we have said: why does the torah begin with a beth? as it is written (proverbs 8:30, i was with him as a craftsman, i was his delight for a day, a day [frolicking before him at every time. these are the two thousand years, which are the beginning. two? but the scripture says seven, as it is written (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emana

seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left, you will be punished. 57. what is the meaning of the verse (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say seven days, but the seven days. these are the days regarding which it is written (exodus 31:17, for six days god made [the heaven and the earth. as you said, god made six beautiful vessels. what are they? the heaven and the earth. are they

hir 37 the blessed holy one took one [of these types of light] and stored it away for the righteous in the world to come. regarding this it is written (psalm 31:20, how great is the good that you have hidden away for those who fear you, that you have accomplished for those who find shelter in you we learn that no creature could look at the first light. it is thus written (genesis 1:4, and god saw the light that it was good. it is furthermore written (genesis 1:21) and god saw all that he made, and behold, it was very good. god saw all that he had made and saw shining, brilliant good. he took of that good, and included in it the 32 paths of wisdom, giving to this world. this is the meaning of the verse (proverbs 4:2, i have given you a doctrine of good, my torah, do not abandon it. we say t

ow that was taken from the first light will be like [our visible] light if his children keep the torah and commandment that i wrote to teach them. it is thus written (proverbs 1:8, hear my son, the admonition of your father, and do not abandon the torah of your mother. 148. and it is written (habakkuk 3:4, he has rays from his hand, and his hidden force is there. what is his hidden force? this is the light that was stored away and hidden, as it is written (psalm 31:20 [how great is the good] that you have hidden away for those who fear you [that you have accomplished for those who find shelter in you. what remains for us in that which you have accomplished for those who find shelter in you. these are the ones who find shelter in your shadow in this world, who keep your torah, observe your

we do not know. he replied: is it not all one below to above and above to below? they said: our master, ascending is not the same as descending. one can run while descending, but cannot do so while ascending. he replied: go out and see. he sat and expounded to them: there is a divine presence below, just like there is a divine presence above. what is this divine presence? we have said that it is the light that was derived from the first light, which is wisdom. it also surrounds all things, as it is written (isaiah 6:3, the whole earth is filled with his glory. what is its function? what is this like? a king had seven sons, and he assigned each one a place. he said to them, sit here, one above the other. the lowest one said, i will not sit at the bottom. i do not want to be far from you [t

SEPHER YETZIRAH WESTCOTT

ious kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence. the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equalling it, and it is exalted above every head, and named by the kabalists the second glory. the third path is the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s: where is the sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is behind her or just out of her peripheral vision. the slightest change in the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in

one but you will ever know the results. just for fun, picture yourself standing in a large attic, cluttered with many boxes stacked one upon the other. these old boxes contain the sum total of your experience. many of the boxes are open and the contents easily viewed. however, a few are closed and tied up, their contents a mystery. now, the idea is to bring everything out of the darkness and into the light so that you can see what it is and figure out what to do with it. the idea here is to get rid of all the hurtful memories, so think of this experience as you would cleaning out your attic. make yourself an inventory of what you can find right off and jot each memory down in your journal. soon, you will have quite a list and can make some choices of what to keep and what to toss out. the

nature of a person should not be left to atrophy as later, when the physical body begins to fail, the prime consciousness must be ready to return to whence it came with a minimum of trauma. as there are differences between hot and cold, and light and dark, there are even greater differences between our physical and spiritual bodies. imagine the great shock when anyone's prime consciousness leaves the light spiritual body and finds itself totally helpless, bogged in a strange, new, heavy, too small, limited, physical body right in the middle of the cold earth plane. at this point, the spiritual body must do all it can to support the new physical body and help it make the transition as easily as possible. conversely, when the prime consciousness later leaves the tired and worn physical body

SIFRA DETZNIYUTHA

the likeness of a firmament.35 and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is alone. then the line returns and becomes one v y v v hy y vhy,39 the latter (yod y) is the shekhinah below, just as the heh h is found to be the shekhinah.40 and they are balanced in weight. and the chayot rush forth and return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embrace. six come out from the branch of the root of the body. the tongue speaks great things.45 5 this tongue is hidden between the yod y and the heh h, as it is written, th

. his enemies will be subjected to him, especially with regard to the superior beard that radiates into the lower one. for the superior one is called abundant kindness,98 whereas in the small one, it is simply kindness,99 though when light is required, it will radiate, and it is called abundant kindness. and elohim said the waters will swarm with movement of living-being.100 meaning to say hy,101 the light of the one extended into the other, all came forth at one time, the good waters, the evil waters. for he said: the waters will swarm 11 they were contained, one in the other. the upper living-being, the lower living-being. the good living-being. the evil living-being. and elohim said, we will make adam. 102 this adam-not is written on not-adam in order to take away adam of above who was

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

enin) and a happy 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

what fame can gain, repays what the heart can lose; but be brave and yield not, not even to what may seem the piety of sorrow. observe yon tree in your neighbour's garden. look how it grows up, crooked and distorted. some wind scattered the germ from which it sprang, in the clefts of the rock; choked up and walled round by crags and buildings, by nature and man, its life has been one struggle for the light, light which makes to that life the necessity and the principle: you see how it has writhed and twisted; how, meeting the barrier in one spot, it has laboured and worked, stem and branches, towards the clear skies at last. what has preserved it through each disfavour of birth and circumstances, why are its leaves as green and fair as those of the vine behind you, which, with all its arms

ting the barrier in one spot, it has laboured and worked, stem and branches, towards the clear skies at last. what has preserved it through each disfavour of birth and circumstances, why are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? my child, because of the very instinct that impelled the struggle, because the labour for the light won to the light at length. so with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and

rn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through darkness to the light" as he spoke he moved on slowly, and left viola wondering, silent, saddened with his dim prophecy of coming evil, and yet, through sadness, charmed. involuntarily her eyes followed him, involuntarily she stretched forth her arms, as if by a gesture to call him back; she would have given worlds to have seen him turn, to have heard once more his low, calm, silvery voice; to have felt again

he light" as he spoke he moved on slowly, and left viola wondering, silent, saddened with his dim prophecy of coming evil, and yet, through sadness, charmed. involuntarily her eyes followed him, involuntarily she stretched forth her arms, as if by a gesture to call him back; she would have given worlds to have seen him turn, to have heard once more his low, calm, silvery voice; to have felt again the light touch of his hand on hers. as moonlight that softens into beauty every angle on which it falls, seemed his presence, as moonlight vanishes, and things assume their common aspect of the rugged and the mean, he receded from her eyes, and the outward scene was commonplace once more. the stranger passed on, through that long and lovely road which reaches at last the palaces that face the pub

SIR WALLIS BUDGE EGYPTIAN MAGIC

wise that the words of his mouth must be fulfilled straightway; and he spake to isis, saying "o thou goddess isis, whose mouth knoweth how to utter charms (or talismans, no suffering shall come upon thy child horus, for his health and safety depend upon the boat of ra. i have come this day in the divine boat of the disk (aten) to the place where it was yesterday. when darkness (or night) ruleth, the light shall vanquish it for the health (or safety) of horus for the sake of his mother isis and similarly shall it happen unto every one who p. 136 possesseth what is [here] written" what took place next is, of course, evident. the child horus was restored to life, to the great joy of his mother isis, who was more indebted than ever to the god thoth for coming to deliver her out of her trouble

nit together the mountains, i have created all that is above them, i have made the water, i have made to come into being the goddess meht-urt, and i have made the bull of his mother, from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am temu at even' meanwhile the poison was not

in the tomb of ptah-nefer-ka at memphis. a little later setnau went there with his brother and passed three days and three nights in seeking for the tomb of ptah-nefer-ka, and on the third day they found it; setnau recited some words over it, and the earth opened and they went down to the place where the book was. when the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth from the book; and when they looked they saw not only ptah-nefer-ka, but his wife ahura, and merhu their p. 144 son. now ahura and merhu were buried at coptos but their doubles had come to live with ptah-nefer-ka by means of the magical power of thoth. setnau told them that he had come to take away the book, but ahura begged him not to do so, and related to him the misfo

sent the egyptian peraa (literally "great house) or "pharaoh" with the article pa "the" prefixed. it is interesting to note that moses is mentioned, a fact which seems to indicate jewish influence. in another magical formula we read, 1 "i call upon thee that didst create the earth and bones, and all flesh and all spirit, that didst establish the sea and that shakest the heavens, that didst divide the light from the darkness, the great regulative mind, that disposest everything, eye of the world, spirit of spirits, god of gods, the lord of spirits, the immoveable aeon, iaoouei, hear my voice. i call upon thee, the ruler of the gods, high-thundering zeus, zeus, king, adonai, lord, iaoouee. i am he that invokes thee in the syrian tongue, the great god, zaalaer, iphphou, do thou not disregard

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ly hit it and instantaneously go "through" into an infinite void of brilliant light, light of pure brilliant white, so bright that there is nothing else in endless space and time than light, and you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the light you came into has turned into the setting you now find yourself in. walk towards the circle and stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing east, and if you are using an altar with a goat o

SORCERIES OF ZOS

further esoteric researches in a grimoire which he had intended publishing as a sequel to his two other books. although death prevented its publication, the manuscript survives, and the substance of the grimoire forms the basis of this chapter. spare concentrated the theme of his doctrine in the following affirmation creed of zos vel thanatos. i believe in the flesh 'as now' and forever. for i am the light, the truth, the law, the way, and none shall come unto anything except through his flesh. did i not show you the eclectic path between ecstasies; that precarious funambulatory way. but you had no courage, were tired, and feared. then awake! de-hypnotize yourselves from the poor reality you be-live and be-lie. for the great noon- tide is here, the great bell has struck. let others await i

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ight source. a small, square projector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner room by a footwide space. thus the room appears to be much longer than it really is because of the many converging lines leading into the narrow end, the corners of which are rounded off on either side of the mural -7- the altar the altar is four feet high and rests on two narrow cross piec

feeling of space with the picture. the un review story stated that "he sought to open up the room so that the eye can travel in the distance when it strikes the wall. to give a slight upward movement, he said he designed winding circles and a spiraling diagonal line which might be compared to a vibrating musical chord. as a 'resting spot' for the viewer's eyes, he provided one spot of black amid the light colors, a half circle at which all lines of the fresco and the room converge" in the new yorker story cited earlier (see sources, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall

iths will meet here, and for that reason none of the symbols to which we are accustomed in our meditation could be used "however, there are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on which we stand, a symbol to many of us of how the light of the spirit gives life to matter "but the stone in the middle of the room has more to tell us. we may see it as an altar, empty not because there is no god, not because it is an altar to an unknown god, but because it is dedicated to the god whom man worships under many names and in many for

ledge at their command. milites christi are needed now to combat the influence and supporters of this temple of abomination, with its crude, occult-evoking simulacra of deity. st. paul said (acts 17, verse 29 "if therefore we are the offspring of god, we ought not to imagine that the divinity is like to gold or silver or stone, to an image graven by human art and thought" but hammarskjold likened the light over the altar to the sun's illumination and the altar to "the god whom man worships under many names and in many forms" beelzebub or buddha, confucius or christ. they are all one in the meditation room, a nameless god. appendix: mural a gift of marshall field family early accounts of the gift of the mural (its cost in terms of labor, etc) stated that an "anonymous donor" had supplied it

ys been a part of the greatness of our nation" the kneeling figure of washington is placed there to remind us "of the words from his first inaugural. it would be peculiarly improper to omit in this first official act, my fervent supplications to that almighty being who rules over the universe" the two lower corners of the window each show the holy scriptures, an open book and a candle, signifying the light from god's law "thy word is a lamp unto my feet and a light unto my path" why was this particular quotation chosen? the terms "word" and "light" have especially significant meanings in the occult lexicon. in the ancient mysteries of egypt the word "is said to have been the tetragrammaton (see source 9, part i, p. 889 "the connection of material light with. mental illumination was promine

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to a higher insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as mystical fact standing once more in the light of day, the seeker is utterly changed. we see one for whom no words can be sublime enough to express the meaning of what has been experienced. it seems that not just symbolically but in some existential sense he or she has passed through death and awakened to a new and higher life. and there is a conviction that no one who has not undergone a similar experience can understand what such a

hat in their mode of life they were striving for a goal similar to that of the mystery cults. chapter 3 platonic mysteries the mystery of immortality the significance of the mysteries for the intellectual life of the ancient greeks can be appreciated when we examine the case of plato s idea of the world. there is in fact only one way of making plato fully intelligible, and that is to place him in the light that streams from the mysteries. according to his later followers, the neoplatonists, he taught an esoteric doctrine to those he admitted as worthy to receive it, and placed them under a seal of secrecy. his teaching was regarded as secret in the same way that mysteriosophy was secret.44 for our purposes it matters little whether or not the seventh letter attributed to plato is genuine;

he explicit tradition of a primordial, macrocosmic man (adam).67 the mystery of love it is also as an initiation that we have to interpret the symposium the platonic dialogue on love. love figures here as the herald of wisdom. we have seen that wisdom is the eternal logos, the son of the eternal world-father. to this logos love stands in the position of a mother. before even so much as a spark of the light of wisdom can be struck in the human soul, there must be present in it an obscure urge or longing for the divine. unconsciously it must draw one in the direction of what will subsequently, when it is raised into consciousness, constitute one s highest bliss. heraclitus apprehended the daimon in human beings; in plato this is connected with the idea of love. the symposium comprises speech

the higher aspects of human nature; the charioteer for the soul, which aspires to divinization as in the mysteries. plato appeals to the power of myth when he wants to describe the course of the eternal soul through its manifold transformations. and elsewhere in the platonic canon myth is used to render intelligible through symbolic stories the non-sensory, inner reality of human existence.76 in the light of this principle it is worth considering the egyptian mystery of osiris. in osiris we have a figure who gradually became one of the most important gods of the country. a significant 70 christianity as mystical fact cycle of myths grew up concerning osiris and his consort isis. according to the story, osiris was the son of the sungod; he had a brother, typhon (set, and a sister, isis. os

respond to this concept exactly. similarly we find in the gospel of matthew that herod: called together all the people s chief priests and teachers of the law, and asked them where the christ was to be born. the egyptian and other eastern mysteries 93 one of the brahmans, asita, says of the buddha: this child is the one who will become a buddha, the savior, the leader to immortality, freedom, and the light. compare with this what happens in the gospel of luke: now there was a man in jerusalem called simeon, who was righteous and devout. he was waiting for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised yo

SYMBOLISM OF THE BANNERS

tion- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cro

ut in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as i

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

to practice his english, buy me coffee or dinner while, at the same time, telling me "when i was playing with fire" regarding the calvi murder and its ties to the mafia and the vatican. his sound advice perhaps frightened me away from some doors i never walked through, but looking back, they were probably dangerous doors better left closed as i probably would have never walked out of them or seen the light of day ever again. editor's note: read part ii of greg's series on the illuminati, coming this week, as he talks with a u.s. former member who provides shocking details that is bound to scare the socks right off your feet. story updates, notes and important timeline: cardinal marcinkus he is still alive, saying mass and living in phoenix, arizona. marcinkus carries a vatican passport and

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

and varied set of meanings. alex home, in sources of masonic symbolism, distinguishes between a mere "emblem" and a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable to destruction, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life

list magician whose artist depiction of baphomet, the androgynous goat god, is illustrated elsewhere in this book, was more to the point. he recognized that satan and lucifer are, indeed, one and the same. but levi also taught that satan, believe by true christians to be the enemy of god, is, in fact, man's helper and benefactor. indeed levi praised satan, or lucifer, as the "angel presiding over the light of truth "lucifer is divine and terrestrial" said levi "he is the holy spirit" and is the "light-bearer in us. it is our mind."15 thus, we discover the cabalistic philosophy is not only that lucifer is divine. he is integrated into and is one with the mind of the men who make up the illuminati elite. lucifer and these men are of one mind. this brings to pass the prophecies of revelation

date of the entered apprentice, or first degree, of freemasonry include these given here. notice that the candidate is asked "how shall i know you to be a mason" his answer "by certain signs, a token, a word, and the perfect points of my entrance" then, when he is asked "what are tokens" he replies "certain friendly or brotherly grips, by which one mason may know another in the dark as well as in the light (duncan's masonic ritual and monitor, p. 42) 146 codex magica the illuminist is signifying allegiance to a deity other than the christian god. for example, dr. burns quotes albert mackey, 33, former sovereign grand commander of the scottish rite, who admits: the right hand has in all ages been deemed an emblem of fidelity, and our ancient brethren worshipped deity under the name of fides

devoted to a discussion of the hand and hand signs. mackey states "in freemasonry, the hand as a symbol holds a high place..the same symbol is found in the most ancient religions and some of their analogies to masonic symbolism are peculiar" mackey revealingly says that the hand is deemed important "as that symbol of mystical intelligence by which one mason knows another in the dark as well as in the light" he goes on to discuss the use of the hand in such ancient mystery religions as mithraism and in worship of the sumerian, assyrian, and babylonian gods. he notes that the tradition of the red seal attached to important documents is a throwback to the ancient use of the bloody hand as a way of authenticating documents. examples of grips and handshakes i have included in this section of co

left-handed path version of the penal sign of the fellow craft degree of freemasons. catholic cardinal (left) stands with greek orthodox prelate on official visit to greece. the illustration from the book, mormonism's temple of doom, by william schnoebelen and james spencer, demonstrates the parallels between the mormon temple ceremonial sign and the sign of a fellow craft mason. 194 codex magica the light of krishnamurti by gabriele blackburn the light of krishnamurti relates the many-faceted mystical and spiritual occurrences of j. krishnamurti as experienced by gabriele blackburn, a spiritual healer and clairvoyant. this is the story of the author's life in relationship to these events, their extraordinary meaning, and the profound effect they had on her. in a simple, direct, factual ma

THE BOOK OF PLEASURE

has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost, the neck streched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, gives exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visualize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten, this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practised before experiencing the foregoing. the emotion that is felt is the knowledge which tells you why. the death posture is its inevitability accelerated, throug

what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. 32 33 preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ct the world's initiation. and know thou that we are the invisible illuminati of the world, whose golden age of illumination is come. 3. thus we say unto thee, fasten thy soul unto our voice of sublime mystery: let all who have ears to hear, listen to the vast symphony of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one differen

THE CANOPIC GODS SYMBOLISM

onquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bie

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l from this world to the next is described in the brihadarankyaka upanishad: the self, having in dreams enjoyed the pleasures of sense, gone hither and thither, experienced good and evil, hastens back to the state of waking from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 11 in hinduism, vishnu is c

n u s u a l a n d u n e x p l a i n e d 28 afterlife mysteries 60 percent of them found that the near-death experience had brought them a sense of peace and well-being; 37 percent reported a separation of consciousness from the physical body; 23 percent mentioned the process of entering a dark tunnel; 16 percent said that they had seen a bright light; and 10 percent claimed that they had entered the light. ring concludes his book by dropping his scientific demeanor and admitting that he, personally, believes that humankind has a conscious existence after our physical death and that the core experience does represent its beginning, a glimpse of things to come. ring further states that he considers the near-death experience to be a teaching, revelatory experience. in his observation, both t

t he considers the near-death experience to be a teaching, revelatory experience. in his observation, both those who undergo a near-death experience and those who hear about them from others receive an intuitive sense of the transcendent aspect of creation. to ring, the near-death experience clearly implies that there is something more, something beyond the physical world of the senses, which, in the light of these experiences, now appears to be only the mundane segment of a great spectrum of reality. ring has also given some thought to the question of why the study of death became so prominent in the late 1970s and early 80s: one reason is to help us to become globally sensitized to the experience of death on a planetary scale which now hangs like the sword of damocles over our heads. cou

sity, has observed that all nde subjects improve their spiritual and social lives. they become more generous, optimistic, and positive. dr. melvin morse, clinical associate professor of pediatrics at the university of washington, is another nde researcher who has found that certain survivors of the near-death experience return with enhanced abilities. morse, author of such books as transformed by the light, noted that some of the people he interviewed came back to life with an increase in the amount of electrical energy their bodies emit, an acceleration of intellect and/or psychic abilities, and even the power to heal themselves. in one of his investigations, morse spoke to a 45-year-old woman named kathy who said that she had been afflicted with incurable thyroid cancer and had been give

nearly died after hemorrhaging in 1977. after her own dramatic experience, she began to investigate other cases of nde in which ordinary men and women had survived near-death. by 1988, she had interviewed more than 200 nde survivors and found that their experiences had triggered something in them that had enhanced certain abilities. she has written a number of books on the subject, such as beyond the light (1997. in one of her case studies, she tells of a truck driver who had survived a near-fatal crash and who subsequently began to display advanced mathematical abilities. literally overnight he demonstrated a gift for higher mathematics. he was able to write down complicated mathematical equations about which he had no prior knowledge. gradually, the man began to understand his new abilit

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tly light is advertised as a tourist attraction, and brings in countless numbers of the curious. the mysterious light, known variously as spook light or ghost light to the visitors and inhabitants of the region, was officially dubbed a ufo by the u.s. air force. this alone has caused the spooksville area to be called the ufo airport. in appearance the ghost light resembles a bright lantern. often the light dims before the spectators, then bounces back over the mountains in a brilliant blaze of light. hundreds of firsthand encounters with the mysterious ghost light are on record. these accounts demonstrate actual experiences with the unknown, sometimes frightening, but always interesting. during world war ii (1939 45) the u.s. corps of engineers scoured the entire area, using the latest sci

e devil to a witch to do his or her bidding was referred to as an imp. in most of the descriptions of imps given by witches or those theologians who claimed to have exorcised the entities, their appearance apart from the animals they possessed was always a solid black in color. since they were creatures without souls sired by the devil, imps were condemned to be dark shadow beings, forever denied the light of god. over the centuries, the meaning of the word has lost its satanic implications. when one speaks of someone having an impish smile, one is likely to mean that that individual has wry sense of humor. to refer to children as little imps suggests that they are mischievous, rather than malignant. m delving deeper larousse dictionary of world folklore. new york: larousse, 1995. michelet

in the loch whose behavior is difficult to reconcile with that of fish. in 1971, bob rines, a world-renowned patent attorney, physicist, and engineer, saw nessie for himself. in the middle of the lake, his binoculars focused clearly on the creature for 10 minutes, he saw what looked like the back of an elephant. he shrugs off the skeptics who say that he merely saw a school of fish or a trick of the light. he is familiar with the dwellers of the deep. it was his groundbreaking research on sonar that was used to locate the titanic. in 1972, rines set up an underwater sound stage at the lake, designed to trigger lights and start a camera whenever a large object passed the station. in 1975, the camera, rigged to roll at one frame every 45 seconds, captured the image of a creature that he bel

irect agent of satan. it hovers about in the darkness, just waiting for a traveler to become lost in the night, perhaps during a rainstorm when visibility is especially bad. the goblin manifests a light that appears to the desperate wayfarer like illumination shining through a windowpane, thus signaling shelter and a dry place to spend the inclement evening. but as the hopeful traveler approaches the light, it keeps moving just a bit farther away. since the poor, drenched pilgrim has no choice in the darkness but to keep pursuing the light source, the spunkie keeps moving it just a bit farther on until the evil goblin has lured the unfortunate traveler over a cliff. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre, w

e wheel and silent while she got out of the car to walk to her front door. just as she was about to slam the car door, she screamed in horror. jolted from his pique, the young man got out to see what had caused his girlfriend to go into hysterics. as he walked to the passenger side of the car, he, too, is startled to see a prosthetic forearm dangling from the door handle, a steel hook gleaming in the light from a street lamp. the murderer had been about to open the door on the passenger s side of the car when the young man had given into his girlfriend s demands and peeled out of the parking place, tearing off the killer s hook in the process. this is a classic urban legend, dating back at least to the 1940s. the familiar tale is most often told as having happened to a friend s college roo

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magination. white magicians continue to practice their traditions on a high level of mystical ideals and devote themselves to transcendental magic, rather than the occult. while the darker applications of magic and sorcery receive the greater share of popular attention, those adepts of all traditions who practice white magick continue to do so quietly and secretly, serving humankind by working in the light, rather than the darkness. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. magi everyone who knows the traditional story of christmas has heard of the three

anum eighteen) is the representation of unknown facts, of knowledge obscured, and an interference with the search for hidden knowledge. the moon fs magnetism preserves and generates life, and the dog pictured on the card undoubtedly belongs to hecate, the goddess of the moon fs darker aspect, or to diana, goddess of the chase. the moon itself symbolizes the reflected rays of the subconscious, and the light falling from the moon signifies the descent of spirit into matter. the number 18 is a sign of trouble, anxiety, failure, and hidden dangers in general. the sun (arcanum nineteen) stands for good luck. the moon (arcanum eighteen) gives insufficient light to illuminate hidden subconscious knowledge, but the sun brings clarity, resulting in understanding, comprehension, and happiness. it en

ook of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. candles candle burning has been associated with religious and magical ceremonies since earliest antiquity. to light a candle in respectful remembrance of a person who has died is a common practice in many religions. the light of a single candle is held by many to be sym- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 171 carnelian is called the mecca stone by many moslems. bolical of the illumination of the soul in the midst of earthly despair or of death. ancient romans honored juno lucina, mother of the light, whenever a candle was lit

THE GOD OF THE WITCHES

the murders was puerile in the extreme, but his bogusconfession answered its purpose; gilles wished to die and he attained his end. his undoubting faith that hewould go straight to heaven and the promise of paradise and everlasting glory which he made to hisfellow-sufferers are not the mental attitude of an inhuman murderer, but are entirely in keeping with hischaracter as god incarnate.viewed in the light of a pagan religion the characters and deaths of rufus, becket, joan and gilles arereasonable and consistent. in each of them the dying god was incarnate; rufus died as the actual king, theother three as substitutes in order that their royal masters might live and reign for a further term of years.referencesintroduction1. sinistrari de amecothe golden essence: craft mythology and the dee

THE GOLDEN ESSENCE

ssion on the daughter, something has to be clarified: the title queen of elfhame can be confusing, as it is given to the mother and her daughter- but do not be disarranged by this. to begin with, there is a deeper relationship between the mother and her daughter than is readily apparent- while they are not the same being, they are also not different; the classic paradox. in much the same way that the light thrown by a candle cannot be seen as separate from the flame, and yet, not the same thing as the flame, so we see the inner relationship of the mother to the daughter. this exact same paradox and comparison can be (and will be) applied when we discuss the relationship of the lightbringer to the horned father, below. the point here is to point out that the mother and her daughter are over

, and is a central figure to the modern craft, just as he was to older faiths. this being appeared to the mythology of witchcraft as the horned one, with a torch or light between his horns, and was venerated as the source of the cunning light or fire that was embedded within the essential being of humans, and which made craft possible. what is important to realize here is that he is the source of the light- the light itself, and the being who shared it with mankind, was the son of this being. harmonics to this can be seen in christianity- lucifer was the son of god, his firstborn archangel who then led a rebellion, and in so doing, underwent a fall into the world, where he brought the serpent s gift to the primal parents of humankind- granting them cunning, the power to recognize good and

manifests it in a muc h more hoary and primal way, mostly focused around fertility and savage, deep power or impulses, and deep, intuitive layers of wisdom and reality. the son is his father come again in a new form, and yet, still a different being; the old paradox. the horned god, this most ancient of all conceptions of divinity, was the fertilizing force of the ground, the mother, and the sky. the light between his horns showed his power as source of fire and light. he was always venerated in pagan faiths, for these sourcefunctions, and for his countless other gifts and powers. he was the lord of beasts, the fertilizing force. most importantly for our discussion, he was the lord of life and death- a being who represented, mediated, and controlled the forces of sexuality; he was eros or

nce he had command of a new and abstract awareness brought by the awareness of the fire, because after that point, mankind was no longer held bound and balanced purely by the forces of instinctual nature. call it growing pains, if you will- but there is another element, which will be expanded upon. as i said above, these sons and daughters of the parents refer not only to the daughter of fire and the light bringing son; all humans are also sons and daughters of the parents. in mythology, the light bringer becomes an image of the human soul, which has undergone its own fall into mortal experience, complete with its vicissitudes and sufferings. we will also see how the fire-bearing daughter likewise underwent her own sufferings and ordeals, and how she too, can be seen as emblematic of the h

me emblematic of the human souls ordeals. the son of the horned god also wears horns- his overlaps with his father are immense, and again, see the discussion on the relationship between the mother and her daughter to understand this. it is a mystery, and a very important one- one that can easily be realized if you think it through. if the primal father was seen as a candle flame, his son would be the light cast by the flame. light and flame are not the same, and yet, it is hard to separate them- one could say that they are not truly different; the lightbringer draws his great power from nature, from his origins, from his father, and he bears this power, carries it forth- and he shows this by wearing the horns as well. if you have seen the son, you have seen the father, but the son is a med

THE KEY TO THE MYSTERIES

absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intell

fe. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a more abundant life, and we shall descend into his works with the light of his thought, we shall be borne away into the infinite by the whisper of his love. we shall be without doubt the elder brethren of a new race, the angels of posterity. celestial messengers, we shall wander in immensity, and the stars will be our gleaming ships. 18 we shall transform ourselves into sweet visions to calm weeping eyes; we shall gather radiant lilies in unknown meadows, an

n your right" answered god "and let us separate! i and mine wish to suffer and even to die, to love. it is our duty" the fallen angel is then he who, from the beginning, refused to love; he does not love, and that is his whole torture; he does not give, and that is his poverty; he does not suffer, and that is his nothingness; he does not die, and that is his exile. the fallen angel is not lucifer the light-bearer; it is satan, who calumniated love. to be rich is to give; to give nothing is to be poor; to live is to love; to love nothing is to be dead; to be happy is to devote oneself; to exist only for oneself is to cast away oneself, and to exile oneself in hell. heaven is the harmony of generous thoughts; hell is the conflict of cowardly instincts. 24 the man of right is cain who kills a

umber; it is that of the universal creed. 45 here is a translation in alexandrines of the unrestricted magical and catholic creed- i do believe in god, almighty sire of man. one god, who did create the universe, his plan. i do believe in him, the son, the chief of men, word and magnificence of the supreme amen. he is the living thought of love's eternal might, god manifest in flesh, the action of the light. desired in every place and every period, but not a god that one may separate from god. descended among men to free the earth from fate, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignorance, accused by envy and strife, he died upon the cross that he might give us life. all who a

ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought forth. thus, perhaps, rome only shook the world with the convulsions of war, in order to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenated races, and enlarged in them the spirit of life. there is in the world a nation which call

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

path& the witches sabbat by michael w. ford 2 the luciferian path& witches sabbat by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons th

h and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span

ed on the predilection of the individual, that certain aspects may be altered for better results. the luciferian edition of the goetia, by michael w. ford is based on his own individual practice of goetic magick without the christian dogma of earlier versions. the luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, wh

ess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda isela ford, the toad rite presents an independent record of 12 the toad rite on the antinomian way of the left hand path and luciferian witchcraft. yatuk dinoih persian sorcery of the adversary- second edition- new version, contents and illustrations by michael w. ford illustrated by elda isela ford the path of

an is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considere

THE MAGICIAN S KABBALAH

apter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis dealing with the nature of the universe, the aspects

there cannot be a "complete" or self-contained equation. the outsider equation in the tree is the ain soph aur (the "limitless light" from which the tree proceeds) or, in the paths, the "fool" card, which is correctly unnumbered in most packs and therefore outside the scheme (g) a system of criteria by which the truth of correspondences may be tested with a view to criticising new discoveries in the light of their coherence with the whole body of truth. the testing aspect of the tree is revealed increasingly as the individual formulates their own cosmology and philosophy in its terms. analysing correspondences reveals, as does all inner work, other levels of meaning, and these can be in turn tested back against the whole pattern of the tree. the holographic nature of the tree ensures that

s the image of the object from the viewers location. as itzhak bentov explains, if one were to freeze such an interference pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula smaragdina (table of emerald "it is true without lying, certain and most true, that which is inferior or below, is as that which is superior, or above, and that which is superior as that which is inferior, to work and accomplish the miracl

ng" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fractal pattern. however, each sephirah within itself contains a complex of aspects. that is (a) a concealed aspect that exists even before its manifestation or emanation as a sephirah. if we see the sephiroth as prisms reflecting the light in ways particular to their own structure, we can see that each prism is equally a limited perspective, a layer of reality convenient to the purposes of conceptualisation. that we have split the universe and all that composes us, whether it be a concept such as revenge, an object such as a cheese grater, or a process such as condensation into ten generalised views should indicate that th

ephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth. in addition to this type of description, two other versions describe how each sephirah exists as a vector (from the latin, meaning a "bearer" or "carrier) of the light. the first details how light is reflected from each sephirah back to the preceding sephirah, as well as the light "flowing" downwards, as an object reflects light back to a torch, for example. the second uses the premise of "channels (zinnor) that form between each sephirah, apart from the emanative process, in that they model reciprocal influence between the sephiroth, and not the "ligh

THE MARTINIST OPERATIVE GENERAL RITUAL

n, we beseech thee- grant that brothers and sisters of the order, their parents and relatives, as well as masters of the past who have all left this age, may all share with thy saints and thy angels the eternal beatitude and the original unity finally regained through the return to the celestial origins. o lord of mercy, deign to grant all these souls an eternal rest for a time immemorial and may the light which never dies out radiate upon them. by ieshouah, our lord, amen. operator adds a larger quantity of incense into the censer, meditates a while and then 24 prays for the wandering souls: o almighty and eternal god, thou who deigned to save the sons of israel from attacks of the fiery serpents during their long wandering of forty years in the desert by merely looking with confidence up

THE MIDDLE PILLAR

ccultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of life in the aura. regardie, more than any other individual, saw the vast potential of the middle pillar exercise, whch was first published in a rather incomplete form in the manuscirpts of the stella matutina. regardie realized that this simple ritual could be adapted into a variety of exercises with varying levels of complexity

tituent of its nature, that principle which at one time had been susceptible to hurt and injury. with the frank recognition of the conflict, one should endeavor to recollect the events of his early chldhood, bringing up as many memories as possible of that period, experiencing neither shame nor remorse at his discoveries.18 confronting these memories with the knowledge that as an adult in whom is the light of reason, he understands that his mature mind can dissipate the infantile emotion connected with early experiences, in which shame or inferiority or insecurity was felt. in this way he links and applies mind to emotion, thus avoiding w i t h him the uncontrolled play of the opposites. their existence is neither denied nor frustrated. this is a vital point to be understood. no denial or

epressed material to sink into the depths instead of coming into consciousness. what is decisive in the success of treatment is the removal of resistance" beginning with the actual events of the day upon which the reader determines to commence ths exercise, the meditation should gradually extend its field of vision until ultimately the events and occurrences of the earliest years are brought into the light of day. the techruque is principally one of the training of the mind to think backwards. difficult though at first it may seem, practice leads the student slowly and gradually to facility in the art of remembering. the facts of memory confronted fearlessly, without shame and discomforture, the resistance to the flow of vitality between the various levels of consciousness is broken down

k. except in the rare cases of those born with a definite flair, it is quite impossible to succeed in ceremonial magic until a great deal of development has been obtained. and by development, i imply the awakening or formulation within of the sephiroth of the tree of life. development implies the arousing of the dormant power of the psyche. above all else it means the ascent into consciousness of the light and love and wisdom of the higher genius, the yechidah. until that light shines above and through the student, and the magical power is operative within, ceremony must remain what it is for most people: a thing of habit and custom-a set of observances perfunctorily to be performed, celebrations in which there is no trace of virtue, of value, of power. the divine power once awakened, and

s magical or spiritual path is not "part of the problem" 24. such as evocation, astral projection, or skrying in the spirit vision. 25. the "sphere of sensation" is the aura. 26. the term "circumambulation" is not accurate here. circumarnbulation refers to "walking around" as in walking around the temple. it would be more accurate to describe this process as "circulationf' or "circumagitation" of the light. however, regardie has derived the misuse of the word "circurnambulation" from original order manuscripts-see the golden dawn, page 347, line 7. 27. one of the tragedies of western culture is the depreciation of the human faculty of imagination. rather than celebrate it as the creative power of genius that is responsible for all human invention, westerners tend to belittle this gift as a

THE MOTHMAN PROPHECIES

classics in ufology. four teen-agers were strolling along a country road near the park, going home from a dance, when the movements of the "star" caught their eyes. it dipped out of the sky and headed straight for them, finally dropping down behind some nearby trees. john flaxton, seventeen, said he suddenly felt very cold, and a sense of overpowering fear engulfed the group. they started to run. the light, now a golden oval-shaped object, reappeared from behind the trees and seemed to move along with them from a distance of about two hundred feet. when they stopped, the light stopped. then it was lost from sight behind the trees. the four youngsters slowed down, catching their breath. suddenly a tall, dark figure emerged from the woods and waddled toward them. it was completely black and

ds will still be getting caught in sudden beams of energy from the sky, then shuck their families, quit their jobs, and rocket into notoriety or plunge into the hell of insanity and bankruptcy. iii "while driving toward new cumberland, we saw a light hovering near a hillside" john vujnovic, an attorney from weirton, west virginia, said, describing his experience on the evening of october 7, 1966 "the light started coming toward the car and i guess my son was frightened and i slowed the car so that we were a good distance behind the object "the object had an outer circular light that glowed, but there was no sound at all. i stopped the car for a better look and the thing started coming down over the highway. i think it was about four hundred feet in the air" mr. vujnovic was driving south o

g south on state route 66 from chester, west virginia, to weirton in the northernmost tip of the state. his was one of the first important sightings in west virginia that october. a month that would produce sensational incidents all up and down the eastern seaboard "at one time, it looked as if there were windows in the craft and after it got past we could see a revolving light. the outer glow of the light made a fast-flickering type of light as the object was hovering" it eventually disappeared as mr. vujnovic went on his way. in the weeks that followed, the lights and some dark objects of awesome size were seen from one end of the state to another. in sistersville, a town mentioned in the 1897 "airship" reports, local ufo fans organized an informal warning system, calling each other on p

and repeated it. it sounded like a generator winding up. it reminded me of a hand field generator that one might use for portable radio transmission in an emergency" outside on the porch, bandit began wailing. partridge picked up a flashlight and went outside to investigate "the dog was sitting on the end of the porch, howling down toward the hay barn in the bottom" partridge continued "i shined the light in that direction, and it picked up two red circles, or eyes, which looked like bicycle reflections. still there was something about those eyes that is difficult to explain. when i was a kid i night-hunted all the time, and i certainly know what animal eyes look like-such as coon, dog and cat eyes in the dark. these were much larger for one thing. it's a good length of a football field t

ollably. the brave, cheerful girl of a moment ago was now a blubbering wreck. keith and i rushed her outside "i saw those eyes two big red eyes by the wall in the back" she managed to choke out while everyone gathered around her and tried to calm her, i turned and rushed back into the building. the wall at the far end of the boiler room was blank. there was nothing there that could have reflected the light from my flashlight. again i searched the building from top to bottom and found nothing. when i got back outside i found a police officer, deputy alva sullivan, had joined our group. like the others, he had been reluctant to enter the building and help me with my search. they were all looking through a fence facing a field that went behind the power plant "we thought we saw something back

THE NECRONOMICON SIMON VERSION

alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by the tears of thy people and the wailing of thy women. kakammu! the metal amulet that i retrieved from the ashes of the fire, and which caught the light of the moon, is a potent seal against whatever may come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of

ay come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in

e moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpen

irst step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particula

f the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, who maketh his ship cross the river, remember! spirits, ladies of sin, who maketh his ship cross the

THE PATH OF KABBALAH

ies, a feeling that there are no separate entities, but only one, called man, and before him, the one creator. the thought must be directed inwardly, toward changing our attributes in search of the creator inside us. instead of the ordinary reading in the torah we discover the torah as a spice, as a means for correction also named a potion of life, for it pours in us the sensation of the creator, the light of eternity and wholeness. people who study from the wrong books, are denied of this remedy and remain with their properties, they do not discover the creator and their torah becomes dry and conceals the purpose of creation even more than before. 8 of 273 chapter 1.2 between creator and creature the question who am i? exists in everyone. but when that question can no longer be put aside

g. if we did, and would still want it, at least to a certain extent and things would have been easier. but it is purposely hidden from us. if we were to enter spirituality with our current will to receive, we would never be able to change it. in order to enter spirituality, we must want it. but wanting means knowing, trying, feeling how good it is. there is a law that states that the expansion of the light and its departure, make the vessel fit for its duty. in order to attain spirituality one must turn to the creator with a special prayer to discover spirituality, but not for self-gain, but for the will to bestow. after that, that desire must be used correctly through the group and the teacher. thus, there must first be a great desire for spirituality. it is not given as a choice, it exte

ll comes from above and is constantly increasing, growing farther from the creator, through the impure worlds and acquiring its final shape of egoism. that state is called our world. one begins his advancement within the impure system, acquires the aim to bestow and with it begins to correct his will to receive until he comes to his bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above depending on the correction of his desires and fills him. this means that the soul the light of correction clothes the body, i.e. the will to receive. the soul light passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bestowal. the talmud states that if a respectable man marries, h

ain that he will please the creator by receiving from him. but in order to do that, we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between reception for self- 11 of 273 gratification and reception in order to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal, until the will to receive is filled with light. the situation one goes through over the 6,000 degrees promotes us at any given moment toward the end of correction. at the end of correction we will attain eternal and perfect pleasure and unity with the creator. without equivalence of attribute

in the soul urges us on somewhere, even though it is still not a real soul. when one begins to work on the spiritual side of himself, one s point gradually expands and grows. however, it remains dark, because one feels a greater and greater desire for something, hence the darkness. and when this point finally grows to the right size, he acquires a screen to surround it, the aim to give, and then the light enters this point. the light sorts the desires in the point to five parts which correspond to the attributes of the light: keter, hochma, bina, zeir anpin and malchut. thus one acquires a soul. the smallest desire is in keter, and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires, therefore keter and hochma are considered givi

THE SHADOWED ONES

e knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of this daemon, does the blackened flame of his being become strong for those who may sense this presence. in such a world of birth and decay does the shadow have everlasting substance by feasting upon the light, and such fires of the sun seek their nourishment and pleasure in the fading sun in the evening. it was azazel who first tasted the flesh of a daughter of man. her skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azazel and his brethren took wives and soon many were givin

ak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael s

THE SIGIL OF ADVERSARY

ours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the

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

ah, h beginning gthere flashes the heart of a rose, h*3. one of the most mystical. here is a furious inspiration in blank verse (the prophet in gjephthah h speaks *1. songs of the spirit, vol. i, p. 38 *2. rosa mundi and other love songs, vol. iii, p. 59 *3. jephthah, vol. i, p. 77. ha! the rose has washed its petals, and the blood pours through its burning centre from my heart. the fire consumes the light; the rosy flame leaps through the veins of blue, and tinges them with such a purple as incarnadines the western sky when storms are amorous and lie upon the breast of toiling ocean, such billows to beget as earth devours in ravening whirlpool gulphs. my veins are full, throbbing with fire more potent than all wine, all sting of fleshly pangs and pleasures. oh! the god is fast upon my bac

p. 70. they are henceforth lovers, passionate and ardent; and not till now do they discover that man-made honour is but as winter snow. all is hence alice, as is shown in that sweet and simple song which bears her name: the stars are hidden in dark and mist, the moon and sun are dead, because my love has caught and kissed my body in her bed. no light may shine this happy night. unless my alice be the light. this night shall never be withdrawn. unless my alice be the dawn *alice, an adultery, vol. ii, p. 71. yet alice is full of fear; they question their love, and love conquers. the still horror creeps silently on, enveloping them in the shroud that man has woven as the garment of love: since our pure shame unworthily destroys the love of all she had, her girls and boys, her home, their liv

him alone rests the ultimate goal. in gtannhauser h we find the great dual power of redemption, the interminglings of the powers of virtue and vice. in him, as in the hero of gthe nameless quest, h they wage an eternal contest, it not being till he has passed through the venusberg of mental and physical lust, that he attains the graal of his hopes and aspirations: o god, thy blinding beauty, and the light shed from thy shoulders, and the golden night of mingling fire, and stars and roses swart in the long flame of hair that leaps athwart, live in each tingling gossamer! dread eyes! each flings its arrow of sharp sacrifice, eating me up with poison! i am hurled far through the vaporous confines of the world with agony of sundering sense, beholding thy mighty flower, blood-colored death, un

out upon me, gtill this barren staff take life, and bud, and blossom, and bear fruit, and shed sweet scent. so long god casteth thee out from his glory! h *tannhauser, vol. i, p. 260. when lo. in the very moment of his supreme despair, his genius mysteriously manifests, and gdarting long rugged fingers and deep eyes h reaches to the sceptre with his word and will: buds, roses, blossoms! lilies of the light! bloom, bloom, the fragrance shed upon the air! out flames the miracle of life and love! out, out the lights! flame, flame, the rushing storm! darkness and death, and glory in my soul! swept, swept away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily m

me, flame, the rushing storm! darkness and death, and glory in my soul! swept, swept away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her shoulders whom i dimly saw; crowned with twelve stars and horned as the moon; clothed with a sun to which the sun of earth were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song into a million fragments; so transcends music, that starlight-sandalled majesty! then. shall i contemplate the face of her? o nature! self-begotten! spouse of go

THE WITCH CULT OF ZOS VEL THANATOS

tue has happened. standing on tip-toe, with arms rigid, bound behind by the hands, clasped and straining the utmost, the neck stretched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, give exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visualize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten. this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practiced before experiencing and foregoing. the emotion that is felt if the knowledge which tells you why" austin spare also was later adept in the practice of dream

ower of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all la

ss systems as possible. the unity is crucial towards development and the understanding of magick as we know it. in this defining concept, the understanding of discipline is sometimes lost. discipline is the most important factor of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and its possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 when temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick

taking control of the self in its many form and advance each with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which

the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level

THE ABYSS AND TABAET

inst the natural order. ahriman is thus a powerful sorcerer by defined concept, his bride was the fiery motivation in his spirit and for ahriman to exist beyond the limitations of flesh he realized that the fiery aspect was essential to his motivation. with regard to the zurvanite view of evolution, ahriman and ahura mazda emanated from zurvan, endless time. ahriman was essentially one who beheld the light from which life could emerge from, however it was cloaked in darkness. this light became passed on to the physical manifestations of ahriman s power, wolves, serpents, scorpions, worms, flies and other such creatures were considered of ahriman 'the twelve signs of the zodiac. are the twelve commanders on the side of ohrmazd, and the seven planets are said to be the seven commanders on th

fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they move into the darkness to seek the light illuminated, the very essence of ahriman! bibliography the dawn and twilight of zoroastrianism by r.c. zaehner. new york, 1961 the denkard, book 6: wisdom of the sages offered online by joseph peterson@ www. avesta. org the history of zoroastrianism by m.n. dhalla further reading: luciferian witchcraft by michael w. ford isbn 1411626389 the home publisher of luciferian witchcraft is here

THE BINDING OF SHADOWS

banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of

THE BOOK OF GATES

rcle of the tuat, wherein this great god is born, when he maketh his appearance in nu, and taketh up his place in the body of nut. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament of the tuat, they shall be magical protectors to him that knoweth them upon earth, both in heaven and on earth. at this point the light beginneth [to come, and it is the end of the thick darkness which ra travelleth through in amentet, and of the secret matters which this great god performed therein. he who hath no knowledge of the whole) or part) of the secret p. 39 representations of the tuat, shall be condemned to destruction. whosoever shall make [a copy] of these [representations] according to this copy of what is i

eyond this chamber are two halls, and from the first of these belzoni passed through other corridors and rooms until he entered the vaulted chamber in which stood the sarcophagus. 1 the sarcophagus chamber is situated at a distance of 320 feet from the entrance to the first corridor, and is 180 feet below the level of the ground. belzoni succeeded in bringing the sarcophagus from its chamber into the light of day without injury, and in due course it arrived in england; the negotiations which he opened with the trustees of the british museum, to whom its purchase was first proposed, fell through, and he subsequently sold it to sir john soane, it is said for the sum of 2000. an examination of the sarcophagus shows that both it and its cover were hollowed out of monolithic blocks of alabaster

two paddles, stands heka, i.e, the personification of the word of power, or of magical utterance. the god who usually accompanies sa is hu. the text which refers to the sun-god reads "ra saith unto the mountain--send forth light, o mountain! let radiance arise from that which hath devoured me, and which hath slain men and is filled with the slaughter of the gods. breath to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendours shall be to you. i have decreed their slaughter, and they have slaughtered everything which existeth. i have hidden you from those who are upon the earth, restoring the crown (or, tiara) to those wh

ugh this gateway, the gods who are therein acclaim this great god [saying 'let this gateway be unfolded to khuti, and let the doors be opened to him that is in heaven. come then, o thou traveller, who dost journey in amentet' he who is over this door openeth [it] to ra. sa saith unto aqebi 'open thy gate to ra, unfold thy door to khuti. he shall illumine the darkness, and he shall force a way for the light in the habitation which is hidden' this door is closed after the great god hath entered through it, and there is lamentation to those who are in their gateway when they hear this door close [upon them" along the middle of the third division, we see the boat of the sun being drawn along by four gods, as before; the god ra stands in a shrine, similar to that already described, and his comp

uat, and he, journeyeth in the hidden place, and worketh in respect of the things which are there. p. 126 [paragraph continues [he saith 'draw ye me along, o ye beings of the tuat, look ye upon me [for] i have created you. pull ye with your arms and draw ye me therewith, and turn ye aside to the eastern part of heaven, to the habitations which surround ares (or, sar [and to] that hidden mountain, the light (or, radiance) of which goeth round about among the gods who receive me as i come forth among you into the hidden place. draw ye me along [for] i work on your behalf in the gateway which covereth over the gods of the tuat "and ra saith unto them-'look ye upon me, o gods, for i strike those who are in their sepulchres [saying, arise, o ye gods! i have ordered for you the plan and manner o

THE SECRET RITUALS OF THE OTO

ccult order. numbered among its openly unavowed (sic) representatives such authorities as sir edward bulwer-lytton. fred hockley, kenneth mackenzie. and others. bulwer-lytton links up historically with the continental adepts eliphas l vi, gerard encausse (papus, rudolph steiner and franz hartmann. these collateral continental elements constituted what was once known as the hermetic brotherhood of the light. mr. grant s last sentence is of particular significance, for it must be remembered that reuss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that of mr. grant are, of course interesting but they do seem to be inherently improbable it is most unlikely, for example, that either bulwer-lytton or eliphas l vi were either advocates

you the secrets of the mysteries. the real secrets are incommunicable. the secret of the royal art grows like a flower within the heart of man. all that we can do is to aid this flower by supplying it with food, air, water, and sunlight. candidate! will the assurance of such aid satisfy you? c: yes. s: man is blind from his birth to his death. deep in his heart is rooted the ardent desire to see the light, and to attain its source. so short is life that few succeed. for most of us, during our travels in this valley of death, the utmost to be hoped is to catch a few glimpses of that light which comes from beyond, to fortify and encourage us in our travels towards its source. however, in spite of all the assistance given to mankind, many never do find the light. nor do we know whether, even

. w: i agree; begin (done) its import? e (for c) the lord (e. leaves c) w: pass (takes c. round and to s) most mysterious master, i present to you a magician on his consecration, that he may receive a mark of your favour on his travels with the sun. s: my brother, in the first degree, you were presented with a robe of darkness indeed, yet in the shape thereof was concealed a certain invocation of the light. to those who thus invoke the light, light comes. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is writt

ce and with the assistance of two or more p.m.s. all these points i solemnly swear to observe, without evasion, equivocation, or mental reservation of any kind under the penalty of having my skull sawn off and my brains exposed to the searing rays of the sun. amen. you will seal this solemn oath 4 times with your lips on the v.s.l (done) brother p.m, at your initiation you were hoodwinked to find the light of earthly life, only to close in the file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (15 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. 3 in the darkness of death. you were raised, but only in the son; it is not the individual life of man, but the life of the race, which passes through the darkness of the 3. this is the first in

perfection. i reward you with this jewel; i decorate you with this ribbon and badge; and i arm you with this sword (3rd veil withdrawn so that can. may now see the holy of holies at leisure. the veil should be drawn suddenly disclosing z. seated in east. h. and j. resume their thrones. herald remains with can. to assist) the true and living god most high. z: brother, as you seek to participate in the light and music of the word, i call upon you to advance toward the sacred altar by seven steps, halting and bowing at the 3rd, 5th, and 7th. advance with holy awe, for be assured that at each step you will approach nearer to the supreme and mysterious name of the true and living god most high (done) z: let the candidate be restored to light (h. and j. cross swords on his shoulders, and z. give

THE HOLY BIBLE KING JAMES VERSION

ly ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and the evening and the morning were the first day. 1:6 and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7 and god made the firmament, and divided the waters which [were] under the firmament

d years: 1:15 and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16 and god made two great lights; the greater light to rule the day, and the lesser light to rule the night [he made] the stars also. 1:17 and god set them in the firmament of the heaven to give light upon the earth, 1:18 and to rule over the day and over the night, and to divide the light from the darkness: and god saw that [it was] good. 1:19 and the evening and the morning were the fourth day. 1:20 and god said, let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly

ing, 25:2 speak unto the children of israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 25:3 and this [is] the offering which ye shall take of them; gold, and silver, and brass, 25:4 and blue, and purple, and scarlet, and fine linen, and goats [hair] 25:5 and rams skins dyed red, and badgers skins, and shittim wood, 25:6 oil for the light, spices for anointing oil, and for sweet incense, 25:7 onyx stones, and stones to be set in the ephod, and in the breastplate. 25:8 and let them make me a sanctuary; that i may dwell among them. 25:9 according to all that i shew thee [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it] 25:10 and they shall make an ark [of] shit

he court [shall be] 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 chi

hildren of israel, saying, this [is] the thing which the lord commanded, saying, 35:5 take ye from among you an offering unto the lord: whosoever [is] of a willing heart, let him bring it, an offering of the lord; gold, and silver, and brass, 35:6 and blue, and purple, and scarlet, and fine linen, and goats [hair] 35:7 and rams skins dyed red, and badgers skins, and shittim wood, 35:8 and oil for the light, and spices for anointing oil, and for the sweet incense, 35:9 and onyx stones, and stones to be set for the ephod, and for the breastplate. 35:10 and every wise hearted among you shall come, and make all that the lord hath commanded; 35:11 the tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, 35:12 the ark, and the staves thereof

TURNER ROBERT ARBETEL OF MAGICK

t is of a faithful spirit, concealeth the matter. arbatel of magick translated by robert turner, 1655 converted to acrobat format by benjamin rowe august, 1999 arbatel of magick: or, the spiritual wisdom of the ancients, as well wise-men of the people of god, as magi of the gentiles: for the illustration of the glory of god, and his love to mankinde. now first of all produced out of darkness into the light, against all caco-magicians, and contemners of the gifts of god; for the profit and delectation of all those, who do truely and piously love the creatures of god, and do use them with thanksgiving, to the honour of god, and profit of themselves and their neighbours. translated into english by robert turner, london 1655. 1 the preface to the unprejudiced reader as the fall of man made him

efly to be studied, and the knowledge of such simples is to be sought for from god; otherwise by no other means or experience they can be found out. aphorism 37. and let all lots have their place decently: order, reason and means, are the three things which do easily render all learning aswell of the visible as invisible creatures. this is the course of order, that some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. their kingdom is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of god; and partly most filthy and horrid to be spoken of, because it abound

en of, because it aboundeth with all wickedness and sin, idolatry, contempt of god, blasphemies against the true god and his works, worshippers of devils, disobedience towards magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with the grace of god, and are lords of the whole world, and do reign over the lords of darkness, as the members of christ. between these and the other, there is a continual war, until god shall put an end to their strife, by his last judgement. aphorism 38. therefore magick is twofold in its first division; the one is of god, which he bestoweth on the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

. i, pp. 78 et 107, this account may be rejected, with many others of the same kind. the egyptians certainly could not have taught orpheus the plurality of worlds, and true solar system, which appear to have been the fundamental principles of his philosophy and religion (plutarch. de placit. philos, lib. ii, c. 13. 20 on the worship greeks.1 he is called the father of night, because by attracting the light to himself, and becoming the fountain which distributed it to the world, he produced night, which is called eternally-begotten, because it had eternally existed, although mixed and lost in the general mass. he is said to pervade the world with the motion of his wings, bringing pure light; and thence to be called the splendid, the ruling priapus, and self-illumined (autaughk2. it is to be

ign of the great nutritive element, and whose mild rays, being accompanied by the refreshing dews and cooling breezes of the night, made her naturally appear to the inhabitants of hot countries as the comforter and restorer of the earth. i am the moon (says the deity in the bagvat geeta) whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field.1 the light of the sun, moon, and fire, were however all but one, and equally emanations of the supreme being. know, says the deity in the same ancient dialogue, that the light which proceedeth from the sun, and illuminateth the world, and the light which is in the moon and in the fire, are mine. i pervade all things in nature, and guard them with my beams.2 in the figure now under consideration a k

lf; which, as macrobius says, was worshipped there as apollo.2 the wolf appears devouring grapes in the ornaments of the temple of bacchus perikionoj at puzzuoli;3 and on the medals of cartha he is surrounded with rays, which plainly proves that he is there meant as a symbol of the sun.4 he is also represented on most of the coins of argos,5 where i have already shown that the diurnal sun apollo, the light-extending god, was peculiarly worshipped. we may therefore conclude, that this animal is meant for one of the mystic symbols of the primitive worship, and not, as some antiquarians have supposed, to commemorate the mythological tales of danaus or lycaon, which were probably invented, 1 malles, hist. de danemarc, introd. c. 9. 2 sat. lib. i, c. 27. 3 plate xvi, fig. 1. 4 plate x, fig. 8

turally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these principles, as well as the light by which she was illumined, being supposed to emanate from the great fountain of all life and motion, partook of the nature of the being from which they were derived. hence the egyptians attributed to the moon, as well is to the sun, the active and passive powers of generation,5 which were both, to use the language of the scholastics, essentially the same, though formally different. this

figure of a woman, and told him that he must believe in it, and have faith in it, and that it would be well for him. 2 here the idol appears in the form of a statuette. there was also another account of the idol, which perhaps refers to some further object of superstition among the templars. according to one deponent, it was an old skin embalmed, with bright carbuncles for eyes, which shone like the light of heaven. others said that it was the skin of a man, but agreed with the others in regard to the carbuncles.3 in england a minorite friar deposed that an english knight of the temple had assured him that the templars had four principal idols in this country, one in the sacristy of the temple in london, another at bristelham, a third at brueria (bruern in lincolnshire, and the fourth at

TYSON DONALD NEW MILLENNIUM MAGIC

nic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the theory and practice of magic titled three books of occult philosophy. it was a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated occult knowledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the universe has changed. natural understand- ing has grown, while spiritual wisdom has all but disappeared. new millennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium mag

ical universe. it exists, has shape and endures, yet is made of nothingness that rises from nowhere, momentarily forms the flame-body, and then vanishes upwards into the nothingness from whence it came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perc

e the spirits with sacrifices, adorations, and promises of service. this view betrays an ignorance both of human potential and of cosmic law. even if such a childish concept were correct (that spirits were independent beings who could be wooed, their power would still stem from the will of the unmanifest, as exemplified in the primary emanation of divine light. the spirits could do nothing unless the light at the center of the true self of the fakir first granted them permis- sion. the spirits delude the fakir into thinking he is dependent on them. in fact, the truth is just the opposite: spirits are wholly dependent on the unconscious power of human beings when they wish to exercise their purposes in the human world. the buddhists of tibet have a somewhat clearer understanding of spirits

way, and sus- tained in manifestation from moment to moment, by an act of divine will. t he light is the purest expression of the will of the unmanifest in the mate- rial universe. it takes the form of a blindingly brilliant pearl or blue-white radiance, like the radiance of a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "

individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived as the li

TYSON DONALD SOUL FLIGHT

aked body it would make an effective concealment for travel at night, when the ointment was applied for the purpose of shape-shifting. as mentioned, shape-shifting is an astral event, but those who believed themselves transformed into wolves, bears, stags, or other beasts, and intoxicated by the effects of the ointment, may have run through the fields and villages in their physical bodies beneath the light of the moon, under the delusion that they had changed into the bodies of beasts. in the tale related by bartholomaeus de spina concerning the wife of the notary from lugano, who found his wife unconscious in the pigsty, it may be significant that the wife is described as dirty. the dirt could have come from the sty, or perhaps if she used a flying ointment, it was from soot in the ointme

allowed himself to drop into this vortex, a stage in the process known as "jumping into the ether" and felt himself drawn headfirst down through this tunnel of light at an accelerating speed until his astral body struck a kind of membrane and punched through it to the target location. there can be no question that this was a form of astral projection. the penetration of the membrane at the end of the light vortex is equivalent to the snapping shut of the "pineal doorway' described by the theosophist oliver fox, and also calls to mind the golden dawn instruction that members should imagine that they clearly hear the astral portals of the tattwa cards close behind them after passing through. the construction of an astral place for ritual working is an accepted practice in modern western magi

depends on how well you create them on the astral level. the way to create an astral object or environment such as the astral chamber is by continuing to visualize it over and over as it fades. this is best done by focusing the awareness on details, such as the pattern of the wallpaper, the shape of the overhead lighting fixture, the texture of the quilt or blanket beneath you on the bed, the way the light reflects from the floorboards or tiles, the colors of the rug, the shape of the molding chapter ten: uses of ritual 173 around the door. all details of the chamber must be created by you, and re-created by visualizing them over and over. in the beginning, you will have to invent details, but as you go back to the astral chamber day after day in the course of your regular practice, you wi

center of the blue circle. concentrate your will on descending back into your physical body by riding down the red line to the center. when you open your eyes, you will once again be in your physical body. sit up and mentally will the protective circle of golden light that surrounds your physical chamber in your imagination to constrict itself to a shining star in the center of your chest. allow the light and warmth of this star to expand through your physical body to your fingers and toes. do not neglect to indraw the circle at the end of the ritual. it returns your practice chamber to its ordinary state. astral doorways t he term astral doorway is used here to mean a symbol, object, or practice that aids consciousness to perceive the astral world or its inhabitants. throughout history

eep and dreams as mistress of the night sky, when the world lies in sleep. just as the sun, the great light of the day, symbolizes consciousness, so does the moon, the great light of the night, symbolize the unconscious mind. however, unlike the sun, the moon is variable, so she presides over partial consciousness as well. during waking, the awareness appears to be constant and unvarying, even as the light of the sun is unvarying. in sleep, there are various degrees of awareness that range from the complete oblivion of dreamless sleep to the full consciousness of lucid dreaming. a lucid dream is a dream in which the dreamer has full control over his thoughts and actions. in my opinion, no significant distinction can be made between genuine lucid dreaming and astral projection. most of the

TYSON DONALD THE MAGICAL WORKBOOK

s. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exercise 36 invoking the light .i89 exercise 37 cleansing prayer .214 exercise 38 cleansing a space .219 exercise 39 supreme invoking ktual of the pentagram .250 exercise 40 evoking into the triangle .276 prac icsech edule forty-week study guide .313 suggested reading .319 index .327 benefits of the exercises automatic the forty exercises in this book are designed to develop the practical skills necessary to work ritu

al from the abstract can prove difficult even for those with prior experience in ritual magic. beginners find it impossible. they do not know where to start, and are bewildered by the sheer mass of information that confronts them. they are told to draw a pentagram, or project a circle, or raise a cone of power, or ground and center themselves, or charge an object, or open their chakras, or invoke the light, but are seldom instructed in simple steps how to do these things. the practical directions found in most texts on magic, even in the very best, are woefully inadequate. htuals are set forth in the form of skeletal outlines. while these outlines may serve as useful reminders to those who already know the rituals, they are insufficient for the larger percentage of readers who come upon th

e, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tattwa symbol from your forehead with your left hand and set it on the floor, then press the heels of your palms gently into the hollows of your closed eyes and draw your hands down your face as though sliding off a skin-tight mask. open your eyes, stretch gently, and when you feel ready, rise and go about your day. 26 reclinin

brew letters of the name eheieh (a- h, ha 7, i, h= 7. these letters shimmer and almost blind your inner sight with their blue-white intensity. draw in a deep breath and imagine as you do so that your body enlarges through the ceiling of your ritual chamber, past the level of the clouds, until it projects gigantically into the darkness of space. hold the breath for four slow beats as you visualize the light from your heart-center shining outward in all directions to expand the envelope of your aura into a perfect sphere that is colored a transparent pale gold. sound the name eheieh with four separate sounds that correspond with the four individual hebrew letters in the name, so that your entire physical body vibrates with their force. the sound energy expands outward from its source in your

g orb in the middle of your chest the four hebrew letters of the name agla (a- h, g- i, l= 5, a= w. these letters scintillate with blazing blue-white intensity against the softer radiance of your heart-center. 94 standing exercises draw a long, deep inhalation. as you do so, visualize the air filling your body and expanding it to gigantic stature. hold the breath for four slow beats and visualize the light from your heart-center shining outward to enlarge the envelope of your aura into a perfect transparent sphere of palest gold. voice four separate sounds that correspond with the four individual hebrew letters of the name, so that your entire body tingles with the vibrations resonating within your expanded chest. the force of the sound expands outward from your heart-center and causes you

TYSON DONALD THE POWER OF THE WORD

ng power" of the shamir indicates that it contained an angel of god, probably a very powerful and exalted angel, because the ring was used for the holiest works, such as erecting the temple and binding evil spirits. it would be idle to speculate which angel resided within the brilliant radiance of the shamir. perhaps it was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either

or tendencies that we associate with evil-harshness, coldness, narrow-mindedness, condemnation, criticism. according to the doctrine of the kabbalah, these forces of the leff pillar arise from the unconscious part of the mind, the dark half (binah, whereas the forces of the right pillar-inspiration, exuberance, generosity, kindness, munificence-arise from the (higher) conscious part of the mind, the light half (chokmah. the authority of each banner of tetragrammaton rules and controls the working of its corresponding wing of the winds. these angels are exalted in nature, as is proved by their placement around the very throne of god (rev. 4:6-8. they must be ruled by an even higher nature. the only beings possessed of a more holy nature than the wings of the winds are the twentyfour seated

he gold ring was inscribed. the only exception to this rule of gold ring in daylight and silver ring in nighttime happens when the moon enters a sign which the sun is just about banner rings 103 to leave. it is vital that moon and sun occupy the same sign when the ring pair of its related banner is inscribed. under this circumstance, it may prove necessary to engrave both rings at once, either in the light or darkness depending on when the moon enters the sign. the gold ring is still engraved first, followed by the silver ring. since the need to finish the rings on the same day means that, at best, there will be only twelve hours to fashion each ring, most makers will prefer to prepare blank rings ahead of time and only engrave each pair as the moon enters its related sign. the overt and o

days of the months when each pair of rings is actually inscribed, the magician should be conducting meditations on the name; constructing a framework of practical rituals within which the rings will be used; composing appropriate prayers, invocations, and visualizations designed to attune the mind and spirit to the banners; and purifying the body, emotions, and thoughts in preparation to receive the light, without which the rings can never be used effectively. the rings should not be worn until all twenty-four are completed. it is useful to make a special box to hold the rings not being worn. this should be of pine, because pine has long been regarded as a magical insulator, and designed in such a way that the rings are held in position and kept from mixing together. one way to do this is

and see the water in the bowl perfectly clear and neutral. at the same time you are drawing the banishing spiral upon the air, vibrate powerfully the letters of the holy name ihshvh("yod-hay-shin-vav-hay, beginning the first letter in the name at the center of the spiral and ending the last letter of the name when your index finger points directly overhead. try to feel the explosive expansion of the light driving all lingering shadows out of the water and out of the magic circle. with your right hand still raised overhead, speak these words, or their equivalents: by the authority of the name of power yehovashah, i infuse this circle with holy light. draw an inverse spiral upon the air over the bowl, beginning from a point high overhead, contracting the spiral in ever-narrowing circles clo

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

nts the black magician with a one-to-one and a one-to-many chance to exercise his magic. the personal computer (plus a modem and telephone) enables us to work one -on-one beyond spatial and temporal limits. new age buffoons are trying to get information from their "channels- we can exchange information instantly. if i'm designing a ritual involving a strobe light and i want to know what hz to set the light at, i can dial up a neurophysiologist black magician colleague. he'll tell me 6.66 hz will induce a state between alpha and theta rhythms. the personal computer allows networking- the elect can exchange its knowledge under the noses of the profane. perhaps more than any other piece of technology, the personal computer is an external manifestation of the word of xeper. in addition to one

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than a mere symbol, but an actual vessel for awareness to survive after death. 8. contemplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you accept dynamism- you don't know what lies within your black heart. an

VOX SABBATUM

is solitary, or before dreaming, you may visualize going before the sigil of desire, being the devil, and announce- i deny christianity and the path of self- disillusion, i affirm life and flesh, i affirm spirit and desire, i seek the path of sorcery and vox sabbatum the witches sabbat 20 the knowledge of being. i kiss the reversed and opposing face of shaitan, that by darkness i shall awaken to the light of self-love and the wisdom of the black flame. with regard to the witches sabbat, it is pertinent to follow the basis of the witches pyramid- to know, to will, to dare, to keep silent. those who you make reference to regarding the rite must never know the depth of the rituals, as they are meant to be kept from prying eyes, and such rites are self- transformative, therefore of the highes

ill made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both darkness and light! upon the earth my astral body is the toad, in the aethyr my form is that of a dragon! i am yaltabaoth! i am saklas!

WAITE ASPECTS OF MASONIC SYMBOLISM

in what precisely it consists. now the manner of his preparation for entrance into the lodge typifies a state which is peculiar to his inward position as a person who has not been initiated. there are other particulars into which i need not enter, but it should be remarked that in respect of his preparation he learns only the meaning of the state of darkness, namely, that he has not yet received the light communicated in masonry. the significance of those hindrances which place him at a disadvantage, impede his movements, and render him in fact helpless, is much deeper than this. they constitute together an image of coming out from some old condition by being unclothed therefrom- partially at least- and thereafter of entering into a condition that is new and different, in which another ki

a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, the light is restored to him in another place; he has put aside old things, has come into things that are new; and he will never pass out of the lodge as quite the same man that he entered. there is a very true sense in which the particulars of his initiation are in analogy with the process of birth into the physical world. the imputed darkness of his previous existence, amidst the life of the uni

now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the turning of the whole life- motive in the divine direction, so that, at a given time- which is actually the point of turning- the personality stands symbolically between the east and the north, between the greatest zone of darkness and that zone which is the source of light, looking towards the light- source and realizing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the mysteries of nature and science with new eyes cast upon the record, which record is everywhere, but more especially in his own mind and heart. it i

possible in respect of its meaning, though it is possible that this has been done of set purpose. living stones it will be seen that the three aspects enumerated above fall under two heads in their final analysis, the first representing a series of practical counsels, thinly allegorised upon in terms of symbolical architecture. the candidate is instructed to work towards his own perfection under the light of masonry. there is no mystery, no concealment whatever, and it calls for no research in respect of its source. its analogies and replicas are everywhere, more especially in religious systems. it is a reflection of the pauline doctrine that man is or may become a temple of the holy spirit. but it should be observed in this connection that there is a rather important though confusing mix

he advent of the messiah. in such day the present imperfect separation between the letters will be put an end to, once and forever. if it be asked: what is the connection between the loss and dismemberment which befell the divine name jehovah and the lost word in masonry, i cannot answer too plainly; but every royal arch mason knows that which is communicated to him in that supreme degree, and in the light of the present explanation he will see that the "great" and "incomprehensible" thing so imparted comes to him from the secret tradition of israel. it is also to this kabalistic source, rather than to the variant accounts in the first book of kings and in chronicles, that we must have recourse for the important masonic symbolism concerning the pillars j. and b. there is very little in hol

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ll, caused to come into being the four pillars on which the heavens are supported. turning to shu, ra entreated him to protect these supports, and to place himself under nut, and to hold her up in position with his hands. thus shu became the new sun-god in the place of ra, and the heavens in which ra lived were supported and placed beyond the risk of falling, and mankind would live and rejoice in the light of the new sun. at this place in the legend a text is inserted called the "chapter of the cow" it describes how the cow of heaven and the two boats of the sun shall be painted, and gives the positions of the gods who stand by the legs of the cow, and a number of short magical names, or formulae, which are inexplicable. the general meaning of the picture of the cow is quite clear. the cow

or set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. he exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. and he rolled out the sky, and set the light above the darkness. the last paragraph of the text contains an allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiith dynasty was very ancient, isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded h

ywhere, and as she herself had not suffered death like osiris, she came to be regarded as the eternal mother of life and of all living things. she was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was the source of the power in the beneficent light of the moon; and finally she took the dead to her bosom and gave them peace, and introduced them to a life of immortality and happiness similar to that which she had bestowed upon osiris. the message of the cult of isis as preached by her priests was one of

the soul of apep in mount bakhau (i.e, the mount of sunrise, and it is the soul of ra which pervadeth the whole world [fn#65] there are mistakes in the text here. whosoever sayeth [these words] worketh his own protection by means of the words of power "i am the god hekau (i.e, the divine word of power, and [i am] pure in my mouth, and [in] my belly [i am] ra from whom the gods proceeded. i am ra, the light-god (khu" when thou sayest [this, stop forth in the evening and in the morning on thine own behalf if thou wouldst make to fall the enemies of ra. i am his soul, and i am heka. hail, thou lord of eternity, thou creator of everlastingness, who bringest to nought the gods who came forth from ra, thou lord of thy god, thou prince who didst make what made thee, who art beloved by the fathers

he mountains, and i have created everything which existeth upon them. i am the maker of the waters, and i have made meht-ur to come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and the maker of the floods of water. i am the creator of the fire of life whereb

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

you can be sure that your divine mother will listen to your pleadings. you must meditate profoundly everyday upon your divine mother, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having

same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficult door that leads us into the light. in the solitude of these mysterious sanctuaries, the neophytes were submitted to the four initiatic ordeals. the ordeals of fire, air, water and earth always defined the diverse purifications of the neophytes. la cruz tiene cuatro puntas: la cruz de la iniciaci n es f lica: la inserci n del phalo vertical en el oteis formal forma cruz. es la cruz de la iniciaci n, que nosotros debemos e

k with the sun and with the moon, with the gold and with the silver (sexual symbols) in order to perform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el

he sophic mercury (the ens seminis. listen pigeons of alchemy, listen to how estolsio explains this emblem: that which was enclosed within many forms, now you see it included in one thing; the beginning is our elder and he has the key; sulfur with salt and mercury give wealth. if you do not see anything here, there is no reason for you to keep searching, for you will be blind even in the midst of the light. those students of occultism who think that they can acquire in depth self-realization without the arcanum a.z.f. are absolutely mistaken. the great secret sister master stated that those who want to know the mysteries of chiram (the fire) must search among the medieval alchemists. this great master was a true yogini disciple of kout humi, nevertheless, after she had been widowed (by the

lly absorbing the christic consciousness of the sun. thus when the planets of our solar system have integrally absorbed the divine solar consciousness, then life, light and heat will no longer occupy only the astronomical place of the sun, but the entire solar system will then shine like the sun. this is the case of the gigantic sun of antares, which is a million times more rarified than our sun. the light of the solar system of antares is not only concentrated in its sun, because each one of its planets has become a sun. the planetary humanities enjoy the solar consciousness; the outcome of this joy is the splendors of the solar system of antares. the ten sephiroth when speaking of the ten sephiroth, in reality, there are twelve. the ain soph is the eleventh, and the twelfth sephirah is i

WESTERN MANDALAS OF TRANSFORMATION SR AL

just a glance at the talisman in the morning could elicit a subconscious response, and the affirmation would figure 3-c 1. ar-rahman.the merciful 2. ar-rahim.the compassionate 3. al-makik.the king 4. al-kuddus.the holy 5. as-salam.the peace 6. as-sabur.the patient 7. ar-rashid.the director 8. al-warith.the heir 9. al-baki.the enduring 10. al-badi.the incomparable 11. al-hadi.the guide 12. an-nur.the light 13. an-nafi.the profiter 14. az-zarr.the distresser 15. al-mani.the withholder 16. al-muti.the giver 17. al-mughni.the enricher 18. al-ghani.-the independent 19. al- ami.the collector 20. al-muksit.the equitable 21. dhu'l-jalah wa'l ikram.the lord of majesty and liberality 22. malik ul-mulk.the ruler of the kingdom 23. ar-ra'uf.the kind 24. al-afuw.the pardoner 25. al-muntakim.the avenge

the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexual chakra, or seat of kundalini. as the "world is magnetized by the light of the sun [so] we are magnetized by the astral light (levi, 1972, p. 72. the function of mediation expressed in tiphareth is reflected through gematria by the association, agab (agb "by means of, or through" which has a value of six. this is the great harmonizing sphere of the christ principle through which we are made aware of our own divine nature. the word light appears six times in

ss the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual consciousness does not partake of the body but is the light which radiates (1971, p. 133. later on, in the technique we will give for meditation on the eight planetary chakras, daath is conceived as a silvery white egg, within which swirl all of the colors of the rainbow, which are then distributed to the chakras as necessary. in this system it acts as the transmitter of the energies of the life-force, and is the sun behind the sun, since it resi

hat will greatly enhance his or her qabalistic work. the student will see that, done correctly, exercises with the tattwas helps develop the ability to see auras. consistent work invariably proves this, but it must be remembered that the talismans themselves.no matter what variety.are only doors that when meditated on lead one inside, for this is where all true masters have said that we will find the light of god. the figures on pages 168-187 are tattwas that can be photocopied and colored for personal use, according to the color keys and designs given in figures 14-e and 14-f, on pages 166-167. r o y py g bu i v l w bk color key red orange yellow pale yellow green blue indigo violet lavender white black figure 14-e aries c taurus c* gemini d cancer e1, leo e virgo f libra f* scorpio g sag

WHO ARE THE DRACONIANS

in the original hebrew language the tree of "da'ath, which means "cunning, which implies knowledge corrupted. now this tree, as all tree do, utterly depended on the sun for its life, however a tree could never hope to become equal to or exist independent from the life-giving rays of the sun, nor from the hydrodynamic cycle which the sun makes possible. true, a tree is illuminated by, and reflects the light of, the sun. in lucifer's case however his mistake was in giving himself all the credit for the light of the creator which reflected through his being, whereby he received his name "lucifer [i use the term "he" for convenience only when in reality almighty god and the angels are not limited to material dna "gene-der, but are rather androgynous beings of spirit. so imagine this creature

l dna "gene-der, but are rather androgynous beings of spirit. so imagine this creature, refusing in his insatiable and egotistical self-conceit to humble himself before an almighty creator and seek forgiveness, but rather he/it instead tries to save face by enticing the rest of creation into joining in the rebellion. of course, being a creature of darkness- once dis-connecting himself/itself from the light/life of the creator- satan["the adversary, formerly "lucifer] would use deception to try and down-play the importance of the creator and thus deceive others into believing that he himself had almighty power and thus deserved to rule the universe. and in fact lucifer did acquire great power when other angels joined him, but only the type of power that a black hole might acquire by devouri

again was paralyzed as it had happened to me when i was twelve. i was looking out my bedroom window and i stared face to face with a gray alien. there were two more behind him. i tried to yell but again my jaw was tight and my tongue was stiff. it just looked at me with those scary big black eyes liked it looked into my soul, i felt evil and fear, i am surprised i did not release my bowels! then the light consumed me and i was drawn out of my bed into the light. while this was happening i was praying in my head and all of a sudden i was walking down the street in front of my house with an angel. this angel was a magnificent looking man. he was about seven feet tall and the bright white light around him was as pure as freshly fallen snow and it radiated about the entire front yard like a m

o pittsburgh itself. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (64 of 68 [8/25/2000 17:20:01] one a certain sunday i was traveling this road by myself. it was early in the morning and i was quite tired. this road had many stop signal followed by brief areas of no turn offs. on this certain morning i pulled up to a red light and was waiting for the light to change. as i did i saw a black limo pull up directly beside me. as i looked over at the limo i noticed that the back window started to come down. i then saw two figures in the back seat. i then notice that the limo started to pull forward although the light hadn't changed. i then saw one of the figures come closer to the back window that was down. as he did i notice that his skin was

id and i made a bee line to go as fast as i could to get away from this limo. as i was heading forward i looked in the rear view mirror and saw the limo coming up closer and closer towards me. i then started to go so fast i was afraid. i then looked in the rear view mirror again to see if the limo was still following me and to my surprise the limo had disappeared. there were no turn off inbetween the light that i stopped at and the next one, so there couldn't have been any place for the limo to pull over. to this day i don't know where the limo went, but oh do i still remember those eyes. my name is star-fire from nibiru12 ttrodgers some people, as strange as it may sound, believe that there is a conspiracy in effect upon and beneath planet earth, one that is designed to slowly and subtly

WICCA EIGHT SABBATS OF WITCHCRAFT

ime of the year, the longest night and shortest day. it is the birthday of the new sun king, the son of god- by whatever name you choose to call him. on this darkest of nights, the goddess becomes the great mother and once again gives birth. and it makes perfect poetic sense that on the longest night of the winter 'the dark night of our souls, there springs the new spark of hope, the sacred fire, the light of the world, the coel coeth. that is why pagans have as much right to claim this holiday as christians. perhaps even more so, as the christians were rather late in laying claim to it, and tried more than once to reject it. there had been a tradition in the west that mary bore the child jesus on the twenty-fifth day, but no one could seem to decide on the month. finally, in 320 c.e, the

traditions. in doing so, we can share many common customs with our christian friends, albeit with a slightly different interpretation. and thus we all share in the beauty of this most magical of seasons, when the mother goddess once again gives birth to the baby sun-god and sets the wheel in motion again. to conclude with a long-overdue paraphrase 'goddess bless us, every one' c a n d l e m a s: the light returns= eight sabbats of witchcraft get any book for free on: www.abika.com 10 by mike nichols it seems quite impossible that the holiday of candlemas should be considered the beginning of spring. here in the heartland, february 2nd may see a blanket of snow mantling the mother. or, if the snows have gone, you may be sure the days are filled with drizzle, slush, and steel-grey skies- th

WICCA WITCHCRAFT TODAY

man to be happy. in this book are the following verses, but no indication of who wrote them: the witch remembers her last incarnation i remember, o fire, how thy flames once enkindled my flesh, among writhing witches caught close in thy flame, now tortured for having beheld what is secret. but to those who saw what we had seen yea, the fire was naught. ah well i remember the buildings ablaze with the light that our bodies had lit. and we smiled, to behold the flames wind about us, the faithful, among the faithless and blind. to the chanting of prayers in the frenzy of flame we sang hosannas to thee, our gods, midst the strength-giving fire, pledged our love to thee from the pyre. i think this shows what they believed. it is very often said: oh, but witches were only executed because they w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

gour. be ye my powerful keepers, watch and guard me, ye mistresses of life and life s creators! dwell ye within me, and forbear to harm me. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 37. 230 sayings of the hindus (from the upanishads) once when yagnavalkya came to the court of king janaka, the king welcomed him with a question. yagnavalkya, what serves as the light for man? the light of the sun, your majesty; for by the light of the sun man sits, goes out, does his work, and returns home. true indeed, yagnavalkya. but when the sun has set, what serves then as his light? the moon is then his light. when the sun has set, o yagnavalkya, and the moon has set, what serves then as his light? the fire is then his light. when the sun has set, o yagnavalkya

his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot see his own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becomin

ou, and persecute you, and say all manner of evil against you falsely, for my sake. rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you. ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. ye are the light of the world. a city set on a hill cannot be hid. neither do men light a lamp, and put it under the bushel, but on a stand; and it shineth unto all that are in the house. even so let your light shine before men; 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 br

rough 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 serve god and mammon. therefore i say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more tha

r to pursue; may the diligent messenger do good. bright the tops of the cresses; warlike the steed; trees are fair ornaments for the ground; joyful the soul with what it loves. bright is the top of the bush; valuable the steed; it is good to have discretion with strength; let the unskillful be made powerless. bright are the tops of the brakes; gay the plumage of birds; the long day is the gift of the light; mercifully has the beneficent god made them. bright the tops of the meadow-sweet; and music in the grove; bold the wind, the trees shake; interceding with the obdurate will not avail. bright the tops of the elder-trees; bold is the solitary singer; accustomed is the violent to oppress; woe to him who takes a reward from the hand. the spoils of annwn earliest welsh poetry, pg. 213 the fo

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

restores itself and is found terminating the number. it is change of quality, because it changes what has three dimensions into the sameness of a sphere by moving circularly and producing light. and hence, light is referred to the number 5. also it is the privation of strife, because it unites in friendship the two forms of number even and odd; the 2 and 3. also justice from throwing things into the light. also, the unconquered from a geometrical reason which may be found in alexander aphrodisiensis, commentaries on the 1st book of aristotle s metaphysics. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott also the smallest extremity of vitality, because there are three powers of life, vegetable, psychical and rational and as the rational is arranged according to t

sakti, force of light and heat; inanasakti, intellect; itchasakti, cause of voluntary movements; kriyasakti, energy of will kundalini sakti, the life force show in attraction and repulsion, positive and negative; mantrika sakti, the power of sounds, vibration, music, words and speech; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these are summarized in daivi prakriti=the light of the logos. our physical senses know as 5, are an incomplete set, there are indeed 7 forms or modes of perception, as appears in the highest developments of the chabrat zereh aur bokher, and as described in the oldest sanskrit occult science of the upanishads--smell, taste, sight, touch, hearing--and 6th, mental preception, with 7th, spiritual understanding. the two latter were not dwa

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

mongst the chald ans, philosophy is delivered by tradition in the family, the son receiving it from his father, being exempted from all other employment; and thus having their parents for their teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them* the remains then of this oral tradition seems to exist in these oracles, which should be studied in the light of the kabalah and of egyptian theology. students are aware that the kabalah* is susceptible of extraordinary interpretation with the aid of the tarot, resuming as the latter does, the very roots of egyptian theology. had a similar course been adopted by commentators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foun

t what was intended thereby was the solar light we know "the inerratic sphere of the starless above" is an unmistakable expression and therein "the more true sun" has place: theosophists will appreciate the significance of "the more true sun" for according to the secret doctrine the sun we see is but the physical vehicle of a more transcendent splendour. some strong souls were able to reach up to the light by their own power "the mortal who approaches the fire shall have light from the divinity, and unto the persevering mortal the blessed immortals are swift" but what of those of a lesser stature? were they, by inability, precluded from such illumination "others" we read "even when asleep, he makes fruitful from his own strength" that is to say, some men acquire divine knowledge through co

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

the end, an inscrutable scandal to reason, a paradox inscripted most peculiarly in the incarnation of the eternal word in the body of christ. we may gauge augustine s insight into the incomprehensibility and ineffability of time better if we consider his thoughts on encountering the proposition that god is truth (jn 14:6) in the eighth book of de trinitate. when the mind hears that truth, it sees the light of god (1 jn 1:5, but this intellectual vision, occasioned by internal hearing,49 is ephemeral, an instantaneous knowing of interminable truth that is subject to neither critical inquiry nor rational analysis.50 augustine instructs the reader: do not ask: what is truth [jn 18:38. for at once the mists of bodily images and the clouds of phantasms will obstruct your view, and obscure the b

s. at that moment i saw your invisible nature understood through the things which are made (rom 1:20. but i did not possess the strength to keep my vision fixed. 60 in spite of the seemingly incontrovertible divergence between eternity and time on philo- 10 chapter one sophical grounds, in theological terms that is, in the language of faith the one informs us about the nature of the other; to see the light that is god, one beholds with the mind s eye the flow of time in the flight of eternity. echoing the augustinian position many centuries later, kierkegaard surmised that the moment is really time s atom, but not until eternity is posited, and this is why one may properly say that eternity is always in n t mv [the moment. 61 augustine s quandary, as husserl correctly understood, is a matt

tiality, facticity, and falling prey, the threefold structure fundamental to the way of being of dasein.206 in vom wesen der menschlichen freiheit: einleitung in die philosophie, a text first published in 1982 but based on a lecture course delivered at the university of freiburg in the summer of 1930, heidegger wrote again of the primordial connection between being and time. he identified time as the light that illumines being and allows it to be understood as constant presence, the self-contained ecstasis of each instant, the present-at-hand, an occasionalist challenge to the conception of time as a continuously flowing sequence of now-points.207 the fundamental question of philosophy, therefore, is what is the essence of time, such that it grounds being, and such that the question of bei

ther is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine the feminine: essentially other refer to any romantic notions of the mysterious, unknown, or misunderstood woman. what matters to me in this notion of the feminine is not merely the unknowable, but a mode of being that consists in slipping away from the light. it is a flight before light. hiding is the way of existing of the feminine, and this fact of hiding is precisely modesty.351 just as the face of the other can be confronted only in its inaccessibility, so the flow of time is renewed in its anarchical, nonoriginal chiasmus, the immemorial lapse in the nonsimultaneity of the said and the saying352 momentarily abiding, abidingly momentary

a garment conceals what it reveals by revealing what it conceals. as he says in pardes rimmonim: the cause of disclosure is the cause of concealment and the cause of concealment the cause of disclosure [sibbat ha-hitggallut hu sibbat ha-he elem we-sibbat ha-he elem hu sibbat ha-hitggallut, that is, through the concealment of the great light and its being clothed in a garment it is revealed. thus the light is concealed, and, in truth, it is revealed, for if it were not concealed, it would not be revealed. 51 in the section on the term levushin, garments, in his shi ur qomah, cordovero reiterates the point: now in this manner is also the issue of the garments [malbushim] in the sefirot, for he placed a barrier between himself and the lower existents, and he hid the force of his governance t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

he sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. semen, 6 image of lucifer as an angel, blood and buried for half a month next to the other. each night you will burn incense at the site, invoking both the light and the shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with

e fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south- the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the god-divinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of "blackened light" is the light of azazel, or shaitan embodied on earth through cain, the initiator of the sethanic path of witchcraft. east- lucifer as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may seek to strengthen and illuminate the self in ones own discovered light, or black flame. north- the cold north

lgol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for this task you will need read and study both sabbatic sorcery and shades of algol from cover to cover both books. task #2: study of shaitan (satan) the adversary

summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish the

for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reuni

WORKING CEPHALOEDIUM VERSION 1

adith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the sca

WORKING CEPHALOEDIUM VERSION 2

adith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the sca

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. f

seal and say "i now invite ye noble one, horl vw (trace sigil) to send forth your light through the holy seal of truth" 27 draw the invoking unicursal hexagram of venus over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" contemplate the forces making themselves present. circumambulate deosil three time, rising up through the light. finish between the pillars. perform the full vibratory formula of the middle pillar (see appendix g. circumambulate deosil one time, returning to the place between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and bless

g to the right nobel and mighty king bobogel, in his government of distributing, giving and bestowing wisdom, science, true philosophy and true understanding of all learning grounded upon wisdom and of other very many his peculiar royal properties. and who sayst to me: what thou desirest in me shall be fulfilled" genesis vs. 3-5 "and god said 'let there be light' and there was light. god saw that the light was good, and he separated the light from the darkness. god called the light 'day' and the darkness he called `night' and there was evening, and there was morning-the first day" 111 monday president: stimcul vice president: ilemese the seal of ilemese is shown in figure 76. king: blvmaza prince: bralges the seal of bralges is shown in figure 77. governors: basleof over the hour of venus

facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh which means "i am" imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in the same manner, establish yesod in the name shaddai el chat, and malkuth in the name adonai ha-aretz. 5. make the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then let your imagination dwell on the aura and see it oval and clear, pulsating with the g

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand

l and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter represent the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and the darkness, and the gates of the land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not a

self to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of three steps: the obligation cross. this latter is also to an extent represented on the top in the crucifi

t cometh from maya, or illusion, and who only seeks the eternal life from above, and then, as if in a supreme moment "i am the lord of life, triumphant over death, and there is no part of me that is not of the gods (that is the voice of kether) this again is followed by a synthetical culmination, as if all the divine ones united in the utterance "i am the preparer of the pathway, the rescuer unto the light! out of the darkness let the light arise" then the aspirant is prompted to say "before, i was blind, but now i see" representing again the blindness to the neschamah consciousness and the passage into this. whereupon the chief adept says: am the reconciler with the ineffable! i am the dweller of the invisible; let the white brilliance of the divine spirit descend" the aspirant is now tol

m the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mourning of isis: the sign of typhon and apophis: x the sign of osiris risen:=lvx the light of the cross, or that which symbolizes the way into the divine through sacrifice. so that the symbolism in its entirety represents the exaltation of the initiate into the adept. the above paper by mathers shows the complexity of the energies employed within the 5=6 grade and gives some indication of the variation of energies one has to be able to recognize and control. by now it will bec

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