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THE LORD

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BOOK OF BARUCH

words of this book in the hearing of jechonias the son of joachim king of juda, and in the ears of all the people that came to hear the book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land

e son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour i

fe of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass

to make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of juda, and to the inhabitants of jerusalem, 16 and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers: 17 for we have sinned before the lord, 18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curs

18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to

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owed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon 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 stand

l 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 (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 shi

at 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 now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has

eat 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 oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the nor

he light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffabl

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ss 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 the right of the hierophant. kerux: in the

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 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

tar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and ev

and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe 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 th

of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candida

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s with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles

the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe 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 pur

e step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hie

you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. kerux: on inner side of the door, knocks. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz, adonai melekh, blessed be thy name unto the countless ages. amen. all give sign and face east. hiero: leaves his throne and passes to the north, standing before the tablet of the north. hiereus: moves to right of hierophant. heg: moves to left of hierophant. kerux: moves behind hierophant. stol: falls in behind hiereus. dad: falls

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

. in the so-called liber occultus, according to the munchen ms, at the description of a scuffle: hujus ad edictum nullus plus percutit ictum, sed per clamorem poscunt gertrudis amorem. in the peregrinus, a 13th cent. latin poem, v. 335 (leyser 2114: et rogat ut potent sanctae gertrudis amove, ut possent omni prosperitate frui. 1 the 12th cent, poem von dem gelouben 1001 says of the institution of the lord's supper, whose cup is also a drink of remembrance to christians: den cof nam er mit dem wine, imde scgente darinne ein vil guote mmne. lout. loving cuf, tliom's ai.ecd. 82. minxe-drinkixg. 61 at erelc's departure: der wirt neig im an den fuoz, ze hand truog cr im do ze heiles gewinne sant gertrude tninnc, er. 4015. the armed champion 'tranc sant johannes segcn' er. 8651. hagene, while ki

e thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwoman steal two lady's veils, and in his anger seizes the footstool of the lord, which stands before the chair (al. a chair's leg, and hurls it down at the thief^ to such lengths has the ancient fable travelled. 1 kindermarchen no. 35. first in bebel, ed. 1, tub. 1506, p. 6. frey's gartengesellscl

t er uns her abe^ in a servian song (vuk 4, 9) the angels descend to earth out of god's window (od bozhieg prozora; pro-zor (out-look, hence window) reminds one of zora (dawn, prozorie (morning twilight, and of wodan at early morn looking toward the sunrise. the dawn is, so to speak, the opening in heaven, through which god looks into the world. also, what paulus diac. 1, 20 tells of the anger of the lord (supra, p. 18, whereby the herulian warriors were smitten before their enemies, i am inclined to trace up to "vvuotan: tanta super eos coelitus ira res^jcxit; and again: vae tibi, misera herulia, quae coeiestis domini flecteris ira! conf. egilssaga p. 305: reiffr se rogn ok osinn! wrathful see the gods and 0; and fornald. sog. 1, 501: grainr er ysr osinn, angry is 0. with you. victory was

hed over the enemy being the god's. saim. 5% of osinn himself: fieigsi ok 1 folk um skaut (see suppl. to the god of victory are attached two ivolves and two ravens, which, as combative courageous animals, follow the fight, and pounce upon the fallen corpses, andr. and el. xxvi. xxvii. the wolves are named gcri and frcjci, sn. 42; and so late as in hans sachs (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and hear, sa^m. 42' 88^ sn. 42. 56. 322. to the greek apollo too the wolf and raven were sacred^ his messenger the rave

from christmas to twelfth-day they will not spin, nor leave any flax on the distaff, and to the question why? they answer, wode is galloping across. we are expressly told, this wild hunter wode xidiqs, a tuhite jwrse near siituna in yestergotland are some fine meadows called onsdngarne (odens angar, ings, in which the god's horses are said to have grazed, afzelius 1, 4. in s. germany they tell of the lord of the castle's grazing gray (or white, mone anz. 3, 259; v. infra, the' wutende heer. i have been told, that in the neighbourhood of kloppenburg in oldenburg, the harvesters leave a bunch of corn-stalks uncut on the field, and dance round it. there may be a rhyme sung over it still, no doubt there was formerly. a custom in schaumburg i find thus described^ the people go out to mow in par

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o: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, le

uinely perfect, you must signify the same by letter to the scribe as in the preceding grade. a mss. lecture on those subjects is circulated among the members of this grade. closing hiero (knocks) assist me to close the temple in the grade of practicus. honoured hegemon see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of water (knocks) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters i

4 7 INITIATION CEREMONY

and peh. hiero: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness

, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over i

king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before him, the thick clouds passed. the

f the breath of thy nostrils. the voice of thy thunder was in the heavens, the lightnings lightened the world, the earth trembled and shook. thy way is in the sea, and thy path is in the great waters, and thy footsteps are not known. heg: leads practicus round and halts at dais as before. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; the god of glory thundered, the lord is upon many waters. the voice of the lord is powerful, the voice of the lord is full of majesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. he

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 midian did tremble. was the lord displeased against 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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original v

scend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and all nature filled with power. the lord and lady of the universe, sky and earth, are joined on this day* around the summer solstice candle, scatter a circle of dried or fresh dill, st john's wort, vervain and clover (trefoil- these are the herbs that bloom at this time and were used to exorcise harm and bring protection to home and people. if you cannot get any of them, use rosemary or any of the herbs of the sun* as you scatte

ABRAMELIN1

general table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels

my father, and in part also from other wise and faithful men, and which i have found true and real, having submitted it unto proof and experiment. and having written this with mine own hand, i have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the lord; as well as thine elder brother joseph, who, as the first-born, hath received from me the holy tradition of the qabalah.3$ the sacred magic 2 the first chapter. amech, if thou wishest to know the reason wherefore i give unto thee this book, it is that if thou considerest thy condition, which is that of being a last-born son, thou shalt know wherefore it appertaineth unto thee; and i shoul

t unto all that i shall say unto thee, contenting thyself with the simplicity thereof, be thou good and upright,4 and thou shalt acquire more wealth than i could know how to promise unto thee. may the only and most holy god grant unto all, the grace necessary to be able to comprehend and penetrate the high mysteries of the qabalah and of the law; but they should content themselves with that which the lord accordeth unto them; seeing that if against his divine will they wish to fly yet higher, even as did lucifer, this will but procure for them a most shameful and fatal fall. wherefore it is necessary to be extremely prudent, and to consider the intention which i have had in describing this method of operation; because in consideration of thy great youth i attempt no other thing but to exci

understand the same sufficiently and perfectly as reason demanded. my father was always contented and satisfied with such a method of understanding the same, and he sought out no further the veritable science and magical art, which i undertake to teach thee and to expound unto thee. after his death, finding myself twenty years of age, i had a very great passion to understand the true mysteries of the lord; but of mine own strength i could not arrive at the end which i intended to attain. i learned that at mayence there was a rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. the great desire which i had to study induced me to go to seek him in order to learn from him. but this man also bad not received from the lord the gift, and a perfect grace;

full the divine wisdom. the great desire which i had to study induced me to go to seek him in order to learn from him. but this man also bad not received from the lord the gift, and a perfect grace; because, although he forced himself to manifest unto me certain deep mysteries of the holy qabalah, he by no means arrived at the goal; and in his magic he did not in any way make use of the wisdom of the lord, but instead availed himself of certain arts and superstitions of infidel and idolatrous nations, in part derived from the egyptians,6 together with images of the medes and of the persians, with herbs of the arabians, together with the power of the stars and constellations; and, finally, he had drawn from every people and nation, and even from the christians, some diabolical art. and in e

ABRAMELIN2

tkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself;

one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us m

n unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolutio

lying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. ponder the matter then well before commencing, and only begin this operation with the firm intention of carrying it out unto the end, for no man can make a mock of the lord with impunity: the sacred magic 46 furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to

ath expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; see

ABRAMELIN3

both in merit and demerit; for, further, having finished the operation, if thou shouldest wish (which i pray god not to permit)1 to operate for evil and to abuse the grace which god hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant willingly unto thee all that thou shalt demand of them. concerning this matter i repeat unto thee, fear the lord, love him, and respect his commandments with a good heart, and thou shalt live happy and contented upon earth. if thou considerest maturely what be the essential points of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to d

larity. for if one were to go to present oneself before a king, what would one not do to appear before him with splendour and magnificence; and what diligence and care would not one 1. in the original qua diem neplaise. the parenthesis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us i

sacred science by the means and intermediation of his holy angels is so great that none can fitly express it. it is certain that having obtained this sacred wisdom thou mayest dispose of it and communicate it unto three friends; but thou must not exceed this sacred number of the ternary, for in such case thou wouldest be altogether deprived of it. one of the most meritorious deeds in the sight of the lord, is to share with one s neighbour the goods which god hath given unto us; yet must we take note of that which god commanded unto moses, when he ordered him to give the operation unto aaron his brother, namely that he should receive as the symbol of an offering ten golden florins, the which he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the p

ith his own hands, obliging them to repeat the psalms which i have already mentioned in the second book, and which should be of the number of seventytwo. for if he who receiveth this operation should not perform this alms, the operation would be void of value for him. thou, not yet having the authority to give it, without having received the ten golden florins, thou must act like moses, unto whom the lord granted it on this condition, for him to give it unto his brother aaron. i have also described the precautions which we must take before granting this sacred science unto any; and i repeat here that at least six months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unto whom we may be willing to give it; so as to know w

andeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from

ADDTLS

(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of

of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness wi

of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt

ADEPTUS MINOR INITIATION

) 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 the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis is introduced) second "very honored fraters et sorors, our h. frater/soror, lord/lady of t

"think not, o aspirant, that the trial of humility through which thou hast passed was ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the v

hus far into the sanctuary of thy mysteries. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrink not in the hour of trial, but that thus his name may be written on high, and that his genius may stand in the presence of the holy ones, in that hour, when the son of man is invoked before the lord of spirits and his name in the presence of the ancient of days "it is written 'if any man will come after me, let him take up his cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third

. 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 the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands i

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rthy of the universe. jupiter, too, represents the vital, creative, genial element of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more

ALEISTER CROWLEY ACROSS THE GULF

night) began to return to my house. but i was utterly weary and i could no longer climb the wall. yet i stayed awake all that night, sharpening again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good for

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

e the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the s

t; nor did i truly understand that which occurred. only this i knew, that i should return to my city of thebai, and rule therein as high priest of osiris, no longer striving to some end unheard-of or impossible, but quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

y is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek wo

les seems to have been lunar-oriented, a religion- or religion- magickal structure- of the night, of darkness in a sense. invocations using solar formulae have proved thus far effective in successfully banishing necronomicon demons and intelligences. for instance, the kaddish prayer of the jewish faith contains some solar elements that have proved resilient to inimical genii, and the vibration of the lord's prayer for christians is also a workable method. we suggest that individual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals co

e warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societ

you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass

mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal hastily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he ret

ALEISTER CROWLEY BOOK OF LIES

as a lapse "aum" represents the entering into the silence, as will observed upon pronouncing it. book of lies get any book for free on: www.abika.com 28 [29] 10 kappa-epsilon-phi-alpha-lambda-eta iota windlestraws the abyss of hallucinations has law and reason; but in truth there is no bond between the toys of the gods. this reason and law is the bond of the great lie. truth! truth! truth! crieth the lord of the abyss of hallucinations. there is no silence in that abyss: for all that men call silence is its speech. this abyss is also called "hell, and "the many. its name is "consciousness, and "the universe, among men. but that which neither is silent, nor speaks, rejoices therein. book of lies get any book for free on: www.abika.com 29 [30] commentary( iota) there is no apparent connectio

y decent lie [188] commentary( pi-theta) book of lies get any book for free on: www.abika.com 185 frater p. had been annoyed by a scurvy doctor, the number of whose house was 89. he shows that his mind was completely poisoned in respect of that number by his allowing himself to be annoyed (but note that a good qabalist cannot err "in him all is right" 89 is body-that which annoys-and the angel of the lord of despair and cruelty. also "silence" and "shut up. the four meanings completely describe the chapter [189] 90 kappa-epsilon-phi-alpha-lambda-eta rho book of lies get any book for free on: www.abika.com 186 starlight behold! i have lived many years, and i have travelled in every land that is under the dominion of the sun, and i have sailed the seas from pole to pole. now do i lift up my

ALEISTER CROWLEY BOOK OF THE LAW

ll disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that

ake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-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

precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of th

ALEISTER CROWLEY LIBER 777

he essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decayi

f their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the pa

rs of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the

9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hy

layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 10 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cr

ALEISTER CROWLEY LIBER CHANOKH

s! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls

florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and

the south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and w

f the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the

time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy [make the sign of leo with censer (or other suitable weapon] in the name of lakim, archangel of fire, spirits of fire, adore your cr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

, with the result that the man is "hanged" or extended, and is slain in this manner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note also of the correspondence of nine with teth, xi, leo, and the serpent. the great merits of this formula are that it avoids contact with the inferior planes, that it is self-sufficient, that it involves no responsibil

officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into th

e osirian religions- the rites of the dying god- refer to this. the slaying of osiris and adonis; the mutilation of attis; the cults of mexico and peru; the story of hercules or melcarth; the legends of dionysus and of mithra, are all connected with this one idea. in the hebrew religion we find the same thing inculcated. the first ethical lesson in the bible is that the only sacrifice pleasing to the lord is the sacrifice of blood; abel, who made this, finding favour with the lord, while cain, who offered cabbages, was rather naturally considered a cheap sport. the idea recurs again and again. we have the sacrifice of the passover, following on the story of abraham's being commanded to sacrifice his firstborn son, with the idea of the substitution of animal for human life. the annual cerem

f the principal characteristics astral light. its quantitative laws are much less dissimilar from those of material physics. magicians have too often been foolish enough to suppose that all classes of magical operations were equally easy. they seem to have assumed that the "almighty power of god" was an infinite quantity in presence of which all finites were equally insignificant "one day is with the lord as a thousand years" is their first law of motion "faith can move mountains" they say, and disdain to measure either the faith or the mountains. if you can kill a chicken by magick, why not destroy an army with equal exertion "with god all things are possible" this absurdity is an error of the same class as that mentioned above. the facts are wholly opposed. two and two make four in the a

rades which he has attained, giving the signs and words of those grades<karma> he then states the purpose of the ceremony, and proves that it is necessary to perform it and to succeed in its performance. he then takes an oath before the lord of the universe (not before the particular lord whom he is invoking) as if to call him to witness to the act. he swears solemnly that he will perform it- that nothing shall prevent him from performing it- that he will not leave the operation until it is successfully performed- and once again he strikes upon the bell. yet, having demonstrated himself in that position at once infinitely lof

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it. let us suppose that you have been making an invocation, or shall we call it an investigation, and suppose you

sary effort to abate the nuisance, always most careful to do as little damage as possible to the main current of my total energy. magic without tears get any book for free on: www.abika.com 217 54 love is the law, love under will. yours fraternally, 666 chapter xxxiii the golden mean cara soror, do what thou wilt shall be the whole of the law. you would think that one who like myself has the sun, the lord of his horoscope, in libra, with venus who rules that sign in close conjunction with him, with saturn trine, uranus sextile, mars square and luna quincunx to him, would wear the golden mean as a breastplate, flaunt it on my banneret, quarter it on my escutcheon, and grave it on the two-edged blade of my thrice trusty falchion! just so, objects that instinct itself "had you been born a few

'north or yoga, please miss, and mum says can i have a penny if i bring back the bottle, bring about the needlessness of counting, but also one acquires the power to command! magic without tears get any book for free on: www.abika.com 270 20 a century ago, very nearly, there lived in bristol and "open brother" names muller, who was a wizard at this; grace before breakfast, the usual palaver about the lord and his blessings and his bounty et cetera, da capo; to conclude "and, blessed lord, we would humbly venture to remind thee that this morning thou art oe3 4s. 6 1/2d. short in the accounts; trusting that thou wilt give this small matter thine immediate attention, for jesus' christ's sake, amen" sure enough, when he came to open his post, there would be just enough, sometimes exactly enoug

e3 4s. 6 1/2d. short in the accounts; trusting that thou wilt give this small matter thine immediate attention, for jesus' christ's sake, amen" sure enough, when he came to open his post, there would be just enough, sometimes exactly enough, to cover that amount. this story was told me by an enemy, who thought quite seriously that he would go to hell for being "open("open" brethren were lax about the lord's supper, let people partake who were not sound upon the ramsgate question; and other theological atrocities) it meant that the facts were so undeniable that the "advertisement for answer to prayer" outweighed the "miracle by a heretic" i knew a poetess of great distinction who used to amuse herself by breaking off a conversation and saying "give me a franc (or a shilling, or any small su

fine; but what you wanted to know was about the propriety of taking risks in magick. so off we go. risks, we have agreed, are always unavoidable; but we can calculate them. the best and wisest man i ever knew, the late oscar eckenstein, was once offered a job which gave him a fifty percent chance of survival. he calmly sat down, worked out his "expectation of life" his "expectation of income" and the lord alone knows what other factors. it came out that the pay offered was a thousand pounds or so less than he might expect normally, so he turned down the offer. not a trace of sentiment of any kind! now let us consider an "a.b. case" john jeremiah jenkins sees a short magic without tears get any book for free on: www.abika.com 316 cut to his performance of the great work. to seize this oppor

ALEISTER CROWLEY MEDITATION

the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is

sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on high; and in which, in the adept, the awakened kundalini takes her pleasure with the lord of all. all these lotuses are figured by the magick cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most carefully at all times, except when invocation of the hig

g of hands-the symbol of samadhi. compare what is said on this subject in our comment on the famous "advent" passage in thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his c

e organs whose union is the supreme sacrament are left in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of verses in liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of god; and the dead in christ shall rise first. then we which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not conce

archangel, and with the trump of god; and the dead in christ shall rise first. then we which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter

ALEISTER CROWLEY SEPHER SEPHIROTH

seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx

manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there ga

hore pwx a window nwlx a drop hp+ children mydly congratulations, good luck bw+ lzm prickly dnm side dc 95 the sphere of mars myd)m the great stone hldg nb) the waters mymh multitude, abundance nmh journey klhm queen hklm selah, glift up! h (ps. 32:5, 7, etc) hls 96 a name of god ynd) l (chaldee form of myhl) nyhl) by day mmwy occupation [mundane] work (cf. 415& 420) hk)lm the secret [counsel] of the lord (ps. 25:14; see 353) hwhy dws statute wc 97 changeless, constant; the god amon (na. 3:8) nwm) the son of man md) nb archangel of netzach l)yn)h the appointed time nmz to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god my

a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, destruction, sudden death ns) aum (thus in s.s; cf. 47) m) thick darkness lp) passwords of. ynd) hwhy dwy mad llwhm a holocaust, whole burnt offering; an ascent hlw( precious stone nx nb) vomit )yq 112 a structure; mode of building nynb was angry snb sharpness qdx the lord god: the divine name of binah myhl) hwhy (notariqon of ha-qadosh barukh hua, 655) hbqh 113 likewise; the same (fem (cf. 108) hqx a giving away, remitting hxyls a stream, brook glp 114 tear (weeping (md gracious, obliging, indulgent nwnx science (dm brains nyxwm we wnxn 115 here am i ynnh the heat of the day mwyh mwx to make strong; vehement, eager qzx we wnxn) 116 doves mynwy the munifice

i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) my

ALEISTER CROWLEY THE BANNED LECTURE

w nothing much beyond that he reacted in the most manly way to the problem of domestic infelicity. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, in

little children. i think it is about time that somebody got after j.b.s. haldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places

ALEISTER CROWLEY THE HEART OF THE MASTER

made easy by uniting thyself to the work of the master, even therion, whose true will it is to bring each man's work to its perfection. to this end hath he proclaimed his law; so also to that end, which is also thine, do thou add thy little strength to his great might. as it is written: and blessing and worship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye shall turn not back for any. while he thus spoke, i felt constantly in myself a cleansing of heart; and my stature was increased, because of the straightening of my nature. and as i thought thus, mine instructor, perceiving it, smiled upon me saying: in truth, o khaled khan, o child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

comprehensible to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organiz

find a zero value for such an equation. it assured him that it was only necessary to find a unity value. al i,49 "abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating" the old comment 49. declares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus-marsyas-dionysus-attis-etcetera formula of the dying god- is no longer efficacious. it rested on the ignorant belief that the sun

e shown in the stele. the interpretation is to be that ankh-f-n-khonsu recorded for my benefit the details of the magical formula of ra hoor khuit. to link together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. al iii,37 "i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-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 th

ich was to come, and did come, in 1914 e.v. i now (an xix sol in libra) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars of hercules- about the straits of gibraltar. and i think the really big war will start "there. p.s. an (sept. 8 '37, e.v) can "twin warriors" imply a "civil" war? the spanish troubles started in s. spain and morocco. al iii,72 "i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains" the old comment 72. coph nia. i cannot trace this anywhere; but kophnia adds to 231, nia is ain backwards; coph suggests qoph. all very unsatisfactory. the new comment "the double wand of power" is a curious variant of the common "wand of double power;

ALEISTER CROWLEY THE OTO GNOSTIC MASS

from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign

ark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season

iage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they be

ALEISTER CROWLEY THE QABALAH

, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced d

ke of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spi

affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good

f all misery.75 480. lilith. see liber 418. so the orthodox place the legal 4 before the holy 8 and the sublime zero. and therefore their breaths stink. 543. good, but only carries us back to the mother. 666. chosen by myself as my symbol, partly for the reasons given in part i, partly for the reasons given in the apocalypse. i took the beast to be the lion (leo my rising sign76) and sol, 6, 666, the lord of leo on which babalon should ride. and there were other more intimate considerations, unnecessary to enter upon in this place. note however that the tarot card of leo, strength, bears the number xi, the great number of the magnum opus, and its interchange with justice, viii; and the key of 8 is 418.77 74 364= inter alia, alpwm rua, the hidden light, a title of kether, and fch, the adver

his method of knowledge without himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.78 78 [lat. may the lord our god, who gave us the supreme science, be blessed] liber lviii 44 we may now return to frater p. s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration very difficult from the early days of practice when twenty minutes in the mornin

ALEISTER CROWLEY THE SWORD OF SONG

in vienna, of poisoning her paramour, but thanks to the wealth and influence of her newer lover, she escaped. the legal father, left by himself with a squalling child to amuse, to appease in his tantrums* will it be believed that a clergyman (turned plymouth brother and schoolmaster) actually made an identical confession to a boy of ten years old? and to bring up in the nurture and admonition of the lord, was not a little perplexed by the sudden disappearance of his wife. at first he supposed that she had been translated, but, finding that she had not left behind the traditional mantle behind her, he abandoned this supposition in favour of quite a different, and indeed a more plausible one. he now believed her to be the scarlet woman of the apocalypse, with variations. on arrival in egypt

of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other side of the lake; and i caught many fish. but i knew not that it was the lord. in australia they were praying for rain in the churches. the sydney bulletin very sensibly pointed out how much more reverent and practical it would be, if, instead of constantly worrying the almighty about trifles, they would pray once and for all for a big range of mountains in central australia, which would of course supply rain automatically. no new act of creation would be necessary

think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel! jeldi! he added, with some dim recollection of the 1 a whirling disc is indra s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. appendix i 106 british government, when he was a baby nat. the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra s pious mind to flirt with his distinguished guest! rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding bankers, and above a

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. it is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten of swords("the lord of ruin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers" 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you

ly, franklin's method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin's discovery enabled men to use. practically "i 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" is a scientific and valuable statement "i prayed fervently to the lord for the space of many days" means anything or nothing. anybody who cares to do so may imitate my experiment and compare his result with mine. in the latter case one would always be wondering what "fervently" meant and who "the lord" was, and how many days made "many" my claim, too, is more modest than the christian's. he 123 (usually she) knows more about my future than is altogether plea

back where the werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to

ng rose-leaves on doris and bacchis, and blowing kisses to myrtale and evardis. god or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a

nquest of thyself, and to the usurpation of the throne of god! 215 the king the king is the undying one; he is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. as a slave who is bold bec

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n 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 marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. the

clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the see

d clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers, in her prime pose (spoken without inflection or emphasis" now do you understand the tragedy of life? 27 the training of the mind the religion of

croprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced

d= virgo) and of original deity (hb:yod= the foundation or type of all the letters. thus the word may be read "the sacrifice of the virgin-born divine one triumphant (hb:chet, the chariot) through the spirit" while nchsh reads "death entering the (realm of the) spirit" but the conception of the serpent as the redeemer is truer. see my explanation of 5= 6 ritual (equinox, no. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. osh, creation. the sabbatic goat in his high

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al to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, bless

et the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let

f 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 white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the vi

, that is of ruddy gold tinged with silver, and he plucks at his beard, and cries with a terrible voice: woe unto me that am cast down from my place by the might of the new aeon. for the ten palaces are broken, and the ten kings are carried away into bondage, and they are set to fight as the gladiators in the circus of him that hath laid his hand upon eleven. for the ancient tower is shattered by the lord of the flame and the lightning. and they that walk upon their hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and t

r hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything that is upon the earth. for why? because the lord of righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thoug

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tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating

m the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) demands t

isible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly sp

i. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 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 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 mo

got a good one at last yes, thank god! this one writes decently. 43 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this r

ALEISTER CROWLEY EQUINOX EQ I 2 2

e east, the seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "dia

th 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 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

orores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form of the higher sel

prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of life and death over the natural body: and the form of the higher self advanceth and layeth its hand on the candidate's head for the first time, at the words "so help me the lord of the universe and my own higher soul" and this is the first assertion of the connecting-link between them. then after this connection is established doth the hierophant in the following words raise the candidate to his feet "rise, newly obligated neophyte in the 0 =0 grade of the order of the g. d. in the outer. place the candidate in the northern part of the hall, the place of the grea

s standeth on the left of the candidate, and the hegemon on his right. thus again completing the formulation of the triad of the three supernals. the hierophant and hiereus may hold their banners; anyhow it is done astrally; and the higher self of the candidate will be formulated once more in the invisible station of harpocrates. the "hierophant" than says "let the candidate kneel, while i invoke the lord of the universe" after the prayer has been solemnly repeated,the "hierophant" says "let the candidate rise,"22 and then "child of earth! long hast thou dwelt in darkness! quit the night, and seek the day" then only at the words "let the candidate rise" is the hoodwink definitely removed. the hierophant, hiereus, and hegemon join their sceptres and sword above the candidate's head, thus fo

ALEISTER CROWLEY EQUINOX EQ I 2

e now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<
ce. if i persist, seeing that my little gift of language must be mine for some purpose, and therefore for this purpose, since no other purpose can there be, let my rationalist friends excuse me, as the agony of my impotence most terribly avenges them. concerning the methods of obtaining these particular states, i am almost at one with sri parananda, my godly friend, when he talks of "the grace of the lord shiva" and with my ungodly friend bhikkhu ananda metteyya, when he hints that the accidental coincidence of the circumferences of the nibbana-dhatu and the samsara-chakra with the brahmarandra of the sphere of the 99-year-old-talipot-palm-like sucking arahat may have something to do with it. plainly, we know so very little; so few ever attain this class of experience that one is perhaps h

, and wasted a lot of maidens in the hope of making rain. so- one must suppose, for here i reach a point where, as mr. waite jeers, we are driven to take refuge in portentous darkness and irretrievable mystery (because we don't know anything about it- he sits down and contemplates the three characteristics. this will presumably be very difficult to do because he is probably (for all the "grace of the lord shiva" business) an expert in the vin n anam trances, and having thus created an eternal universe and an even more eternal absence of universe, both of which, too, are probably mere masses of sat- chit- ananda (being- knowledge- bliss) while he is trying to think of change- sorrow- unsubstantiality. at last, as i imagine, probably without foundation, he succeeds in seeing first the truth

to argue this point at greater length when i am better documented; but at the very least, these states are of the most extraordinary interest. even as insanities, they would demand the strictest investigation from the light they throw upon the working of the brain. but as it is! all the sacred literature of the world is full of them; all the art and poetry of all time is inspired by them; and, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx

"ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-resh-tzaddifinal, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17- also hope- hope in the earth as there is hope in heaven. and the last letter of the verse is hb:tzaddifinal (the letter of hope, by qabalah of nine chambers that number which contains in itself all the properties of prote

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ming 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 earth! behold he is in me and i in

know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not

he banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexag

my father! my father! the chariots of ishrael, and the horsemen thereof [all bow in adoration. standing in the sign of osiris slain, say] i am the abi-agnus, the slain lamb in thy mountain, o lord most high! i am the strength of the race of men, and from me is the shower of the life of earth! i am amoun, the conceal d one: the opener of the day am i! 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 [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisibl

e into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn osiris in the dusk of things! behold he is in me and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o migh

ALEISTER CROWLEY EQUINOX EQ I 3

s, not necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided 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

bominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the

r the dominion of hb:shin a pantacle or telesma, suitable to the matter in hand "may" be made use of: the which is treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible, and holding the wand by the black end, let him, turning round thrice completely, describe a triple circle around him, saying "in the name of the lord of the universe &c "i conjure thee, o shroud of darkness and of mystery, that thou encirclest me, so that i may become invisible: so that, seeing me, men may see not, neither understand; but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have sai

holding his wand by the black end ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names &c, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then holding the wand by the black end, and directing the flower over the head of the form, let him say "in the name of the lord of the universe, arise before me, o form of. into which i have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not the thing that they behold" k. the magician saith "pass towards the north shrouded in darkness, o form of. into which i have elected to transform myself" then let him repeat the usual oration from the throne of the east, and t

ake the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the west of the altar in the position of the candidate in the "enterer" and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left; and raises his astral right hand hol

ALEISTER CROWLEY EQUINOX EQ I 4 2

ertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradl

brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the

the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus, et os vulvae- prov. xxx. 16. the great white spirit stretched himself and yawned. he had done an honest six day's work if ever a man did; yet in such physical training was he from his lengthy "cure in that fashionable spa pralaya that he was not in the least

f her. her parents were kind, but over-worked. only piotr, the blind-born child, realized ljubov's beauty. for if he had no eyes to see with, his other perceptions were sharpened for that very reason. he could not very well understand at first how, and why, it had come to pass that he, alone in the world- for he was but an ignorant peasant child- had not received the use of the five operations of the lord. but the village deacon, who had been in trouble for some cause or another, 299 and was almost a genius in disgrace "terribly "clever" the old men said- once told the little piotr what it was to be blind. fortunately for the child's mental equilibrium, he also spoke of the compensation "what they mean, boy, when they call you blind, is that you cannot see" he said "that is, your eyes have

-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one has no human eyes. they put it into practice and their ranks were soon filled. they blinded themselves; they blinded their children almost in their cradles. oh yes, there were soon hundreds of them who worshipped the lord our god in that manner; and ljubov and piotr were their ministers. is that all you want to know "master, what of the lady "the lady? faugh! she went away; the spirits of the earth prevented her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear

ALEISTER CROWLEY EQUINOX EQ I 4 3

s unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beas

weary was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill- and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain 86 to breathe fond prayers; and (marry) if man's soul were measured by his sighs he need not linger to attain. nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so maudlin in his love that even the knav

res too little! his wound is more than death can staunch. he can avoid, though by one tittle, thy surest shaft! and now the knight, breasting the crags, may laugh and whittle away the demon-club whose might threatened him. now he leaves the spur; and eager, with a boy's delight, 106 treads the impending glacier. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price of death were less than life approves, as if on eagles' wings he mounted, or as on angels' wings- or love's! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to

ALEISTER CROWLEY EQUINOX EQ I 4

ws and a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing

with loaded dice! he cannot choose but raise right hand to bless. el arabi! el arabi! great is the love of god and man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it not apep thy brother, the snake in my womb that am thy mother, that hath slain thee by violence girt with guile, and scattered thy limbs on the nile? lo! i lament. i have forged a whirling star: i seek asar. o nepti, sister! arise in the dusk from thy chamber of mystery and musk! come with m

is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star an

er, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of the faith, and every-thing is concentrated therein("zohar iii" beginning 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 r

e is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the end of sw tm r m sw mi's "hatha-yoga" bhakti really means the constant perception of the form of the lord by the antahkarana. there are nine kinds of bahktis enumerated. hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the

ALEISTER CROWLEY EQUINOX EQ I 6 2

arts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of

sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came down: and darkness was under his feet: at the brightness that was before him thick clouds

thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came down: and darkness was under his feet: at the brightness that was before him thick clouds passed: hail stones and flashes of fire! 2. the lord thundred through the heavens, and the highest gave forth his voice; hailstones and flashes of fire! 3. he sent forth his arrows and scattered them: he hurled forth his lightnings and destroyed them! 4. the channels of the waters were seen: and the foundations of the world were discovered. 5. at thy rebuke, oh lord! at the blast of the breath of thy nostrils! 1. oh lord! i have heard thy s

and the highest gave forth his voice; hailstones and flashes of fire! 3. he sent forth his arrows and scattered them: he hurled forth his lightnings and destroyed them! 4. the channels of the waters were seen: and the foundations of the world were discovered. 5. at thy rebuke, oh lord! at the blast of the breath of thy nostrils! 1. oh lord! i have heard thy speech, and was afraid! 2. the voice of the lord is upon the waters. the god of glory thundereth! the lord is upon many waters. 3. the voice of the lord is strong and powerful! the voice of the lord is full of majesty! 4. the voice of the lord breaketh the cedars! yea! the lord breaketh the cedars of lebanon! 5. the voice of the lord divideth the flames of fire! yea! the lord shaketh the wilderness of kadesh! 1. eloah came out of temani

ess of kadesh! 1. eloah came out of temani of edom: and the holy one from mount paran: 2. he had karnaim in his hand; and there was the hiding of his power. 3. before him went the pestilence; and flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were scattered; the perpetual hills did bow! 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 o

ALEISTER CROWLEY EQUINOX EQ I 6

ronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife

he highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the br

power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out

ive force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the ga

usalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the trumpet blares, the war horse neighs- oh let us see the crescent borne to victory! laylah. is there no news? fatma. it is rumoured that the battle has begun. ledmiya. under the very walls of jerusalem! abdul khan. within the southern gate. fatma. many, many will fall. alas, ala

ALEX SANDERS THE KING OF THE WITCHES

ied to rifle it by sticking a knife.between its teeth and shaking it upside down, besides ,having pennies rattling in her head, mrs peters could'get no peace .athome for the-spirit of paddy banging totuid the house' she .had been .searching for months for a jamaican 'shepherd man' or voodoo priest to rid her of the evil spirits; in despair she had advertised fora witch 'please help me' she cried 'the lord will bless you if you do' lio alex toldhet to take .hold of herself;>hewasconviliced that she had an outsized guiltcomplex.about her lodger,and that a bit of psychology would send her home happy 'you'weregreedy, wanting. thosepcnnieswhen'ydu saw them lying idle round the dead man's head, weren't you' he asked 'ohyes, master, if you say so. 1 was greedy' she rocked backwards and forwards '

ALEXANDRIAN BOOK OF SHADOWS OCCULT

non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries. hp now kisses hps in the sigil of the third degree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips;

e circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and re

nto the cauldron and holds it up, saying: hp: the spear to the cauldron, the lance to the grail, spirit to flesh, man to woman, sun to earth. saluting hps with wand, he joins the coven in their circle. hps picks up a sprinkler and stands by the cauldron, saying: hps: dance ye about the cauldron of cerridwen, the goddess, and be ye blessed with the touch of this ccnsecrated water; even as the sun, the lord of life, ariseth in his strength in the sign of the waters of life. hp leads a slow circle dance deosil about the cauldron. as each passes, hps sprinkles them with water from it. cakes and wine follow and dances, rites and games as the hps shall direct. a balefire may be lit and leaped. notes l based on stewart farrar's what witches do, which is based on alex sander's bos there's a simila

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of god- 57- the consciousness of the aarcopyright 1998 lucis trust initiation, human and solar by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with reverence and gratitude to the master k. h. the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption

m, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is at

entality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real significance will never be understood until men realise three thin

n the middle of the lemurian epoch, approximately eighteen million years ago, occurred a great event which signified, among other things, the following developments: the planetary logos of our earth scheme, one of the seven spirits before the throne, took physical incarnation, and, under the form of sanat kumara, the ancient of days, and- 18- initiation, human and solar copyright 1998 lucis trust the lord of the world, came down to this dense physical planet and has remained with us ever since. owing to the extreme purity of his nature, and the fact that he is (from the human standpoint) relatively sinless, and hence incapable of response to aught on the dense physical plane, he was unable to take a dense physical body such as ours, and has to function in his etheric body. he is the greate

d for the sake of the evolving sons of men took upon himself a physical form and was made in the likeness of man. he is the silent watcher, as far as our immediate humanity is concerned, although literally the planetary logos himself, on the higher plane of consciousness whereon he functions, is the true silent watcher where the planetary scheme is concerned. perhaps it might be stated thus: that the lord of the world, the one initiator, holds the same place in connection with the planetary logos as the physical manifestation of a master holds to that master's monad on the monadic plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hen

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

approach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discrimination which will lead to a rejection of the false and an appreciation of the true. the words of the buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks: the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumptio

rounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications o

s, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hath been heard. the word of love succeedeth. the past controlled the form. the now evolves the life. the day that is to be sounds forth the word of power. the form perfected and the life evolved hold the th

becomes the time that was. the aeon mergeth into space. the word of motion hath been heard. the word of love succeedeth. the past controlled the form. the now evolves the life. the day that is to be sounds forth the word of power. the form perfected and the life evolved hold the third secret of the greater wheel. it is the hidden mystery of living motion. the mystery, lost in the now but known to the lord of cosmic will- 19- a treatise on cosmic fire copyright 1998 lucis trust stanza ix the thirty thousand million watchers refused to heed the call "we enter not the forms" they said "until the seventh aeon" the twice thirty thousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but

ial essence, fire; each manifests as fire in a threefold manner. in point of time the cosmic lord of active intelligence, considered from the standpoint of cosmic evolution, is more evolved than his two brothers. he is the life of matter, its latent internal fire. his is the fire essence that lies at the heart of the sun, of the planet, and of man's material forms. he is the sumtotal of the past. the lord of cosmic love now seeks union with his brother, and, in point of time, embodies all the present. he is the sumtotal of all that is embodied; he is conscious existence. he is the son divine and his life and nature evolve through every existent form. the lord of cosmic will holds hid the future within his plans and consciousness. they are all three the sons of one father, all three the asp

ALICE A BAILEY05 THE LIGHT OF THE SOUL

illustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in which they are able to study the blue-prints of the great plan and thus can intelligently co-operate in the building of the temple of the lord. the perception referred to here is of such a high order as to be almost inconceivable to any but advanced disciples, but in an appreciation of the stages and grades there comes to the aspirant, not only an understanding of what is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritual consciou

he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be seen at differing stages of unfoldment. god consciousness is theirs, and they pass from one initiation to another. at each stage a man is a master but ever beyond the point attained another possible expansion becomes apparent and ever the process is the same. this process may be summed

s terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. utilizing the lower man- 33- the light of the soul copyright 1998 lucis trust 26. ishvara (the gurudeva, being unlimited by time condition, is the teacher of the primeval lords. sinc

s of an adept and of a master, d. an adept is the disciple of a master, e. a master is the disciple of a mahatma, f. the mahatmas are the disciples of still higher initiates, g. these in turn are the disciples of the christ or of that official who is at the head of the teaching department- 34- the light of the soul copyright 1998 lucis trust h. the head of the teaching department is a disciple of the lord of the world, i. the lord of the world is the disciple of one of the three planetary spirits who represent the three major aspects, j. these are again disciples of the solar logos. it will be apparent therefore to the careful student how interdependent all are and how the achievement of one will profoundly affect the entire body. discipleship can be regarded as a generic term covering all

f god" himself are known, and in which knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect that, to the occultist, life on the physical plane- 53- the light of the soul copyright 1998 lucis trust is but a dream condition. 39. peace can also be reached thr

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

tuitive apprehension of truth. it is, we are told in the eastern scriptures, the mind that reflects the light and knowledge of the omniscient soul, and the brain that, in its turn, is illuminated. this is only possible when the interplay between the three factors of soul, mind and brain is complete. patanjali tells us in his yoga sutras- 66- from intellect to intuition copyright 1998 lucis trust "the lord of the mind, the perceiver. is ever aware of the constantly active mind stuff "because it can be seen or cognized it is apparent that the mind is not the source of illumination "when the spiritual intelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self "then the mind stuff, reflecting both the knower and the knowable, bec

e. the mystic, especially in the west, gains his flash of insight; he sees the beloved; he touches heights of awareness, but his approach, in the majority of cases, has been the heart approach, and has involved feeling, sensory perception, and emotion. the result has been ecstasy. his technique has been that of devotion, discipline, an emotional striving forward, the "lifting up of the heart unto the lord" the "vision of the beloved" and "the marriage in the heavens" the pouring out of the love nature at the feet of the beloved, and consequent ecstasy. afterwards, if we are to believe the writings of the mystics themselves, there has followed a period of readjustment to the life of every day, and, frequently, a sense of depression and disappointment that the high moment has passed, coupled

and it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led to much writing of a psychic nature, and the exclusiveness of organized religion has led many to separate themselves off from the rest of humanity and to regard themselves as the elect of the lord, with the mark of the christ on their foreheads and, therefore, to take the position that they are safe and the rest of the world must perish, unless they can be brought to interpret truth and the future in the exclusive terms of the anointed and select. secondly, these writings can indicate a process of self unfoldment, and a method whereby the introverted mystic can become the extrovert

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ts the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical

ness in the one life, and the recognition of the basic unity of all creation has to be somewhat developed before any one can be trusted with certain knowledges and words of power and the manipulation of those forces which bring the subjective reality into outer manifestation. therefore, i say to you at this time, i an older and perhaps more experienced disciple and worker in the great vineyard of the lord practice harmlessness with zest and understanding, for it is (if truly carried out) the destroyer of all limitation. harmfulness is based on selfishness, and on an ego-centric attitude. it is the demonstration of forces concentrated for self-enforcement- 61- a treatise on white magic copyright 1998 lucis trust self-aggrandisement, and self-gratification. harmlessness is the expression of

third aspect works "the white magician" works "with the eyes open, the voice proclaiming and the hands conferring- 147- a treatise on white magic copyright 1998 lucis trust these points are or technical interest to the experienced worker in magic, but of symbolic interest only to the aspirants for whom these letters are intended. that the inner vision may be ours, the eye see clearly the glory of the lord, and the voice speak only in benediction, and the hands be used only in helpfulness, may well be the prayer of each of us. rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician get his form upon the proper path. the necessity for purity. fundamental forms. the necessity for purity rule number nine is found on page 1017 in a treatise on c

that lofty eminence, let the soul look out upon a world destroyed. then let the word go forth 'i still persist" second ray "let all the life be drawn to the centre, and enter thus into the heart of love divine. then from that point of sentient life, let the soul realise the consciousness of god. let the word go forth, reverberating through the silence 'naught is but me" third ray "let the army of the lord, responsive to the word, cease their activities. let knowledge end in wisdom. let the point vibrating become the point quiescent, and all lines gather into one. let the soul realise the one in many and let the word go forth in perfect understanding 'i am the worker and the work, the one that is" fourth ray "let the outer glory pass away and the beauty of the inner light reveal the one. le

ld so-called) through the instinct of protective motherhood. but it is essentially a group sentiency, and only in the coming aquarian age will its true nature find correct understanding and right appropriation. i touch on it here as it- 185- a treatise on white magic copyright 1998 lucis trust is one of the factors to be considered. only those, however, whose "hearts are opened and lifted up unto the lord" will know whereof i speak. it is needless for us to concern ourselves with that which lies far ahead of the race. immediate problems call for attention problems which are personal or racial and which all concern the control of the astral vehicle. opportunity is offered to demonstrate in chaos the potentialities of the ego or soul, and its capacity to control and dominate in its little sp

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

ers, the seven sources of life and the seven rishis of all the ancient scriptures. they are the original psychic entities, imbued with the capacity to express love (which involves the concept of duality, for the loving and the loved, the desiring and the desired, must here be posited) and to emerge from subjective being into objective becoming. we call these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the he

f love, with its more material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he is on the same cosmic ray as the solar deity. he expresses himself primarily through the planet jupiter, which is his body of manifestation. 3. the lord of active intelligence. his work is more closely linked to matter and he works in cooperation with the lord of the second ray. he is the motivating impulse in the initial work of creation. the planet saturn is his body of expression within the solar system, and through the medium of matter (which beneficently obstructs and hinders) he provides humanity with a vast field of experiment and

by the humanity which our planet has produced. the work, as i outline it, constitutes only a fraction of the work undertaken by these beings; they each have their own purpose and radius of influence, and as our earth is not one of the seven sacred planets (nor the body of manifestation of one of the basic seven rays, they have purposes and activities in which our earth plays only a minor part. 4. the lord of harmony, beauty and art. the main function of this being is the creation of beauty (as an expression of truth) through the free interplay of life and form, basing the design of beauty upon the initial plan as it exists in the mind of the solar logos. the body of manifestation- 21- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of this life is n

duces that combination of sounds, colours and word music that expresses through the form of the ideal that which is the originating idea. this fourth lord of creative expression will resume activity upon the earth about six hundred years hence, though already the first faint impress of his influence is being felt and the next century will see a re-awakening of creative art in all its branches. 5. the lord of concrete knowledge and science. this is a great life in close touch with the mind of the creative deity, just as the lord of the second ray is in close touch with the heart of that same deity. his influence is great at this time, though not as potent as it will be later. science is a psychological unfoldment in man due to this ray influence, and is only entering into its real work. his

the mind of the creative deity, just as the lord of the second ray is in close touch with the heart of that same deity. his influence is great at this time, though not as potent as it will be later. science is a psychological unfoldment in man due to this ray influence, and is only entering into its real work. his influence is waxing in power, just as the influence of the sixth lord is waning. 6. the lord of devotion end idealism. this solar deity is a peculiar and characteristic expression of the quality of the solar logos. forget not that in the great scheme of the universal universe (not just our universe) our solar logos is as differentiated and distinctive in quality as are any of the sons of men. this ray force, with the second ray, is a true and vital expression of the divine nature

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in the great poem saul when he says "oh, saul, it shall be a face like my face that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the mo

orn is bruised,"52 and christ himself told us that "except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit."53 this was the destiny awaiting him when he came to the birth in bethlehem. then he entered upon the career which eventually "bruised" him and led him to his death. according to the concordance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven, comes to mind. such is the assumption of the virgin into glory. there is another interesting point in connection with the constellation virgo, upon which we might touch. mary, the virgin, in the symbolism of the ancient wisdom, stands for

where higher ideals and deeper contacts and richer understandings will characterise humanity. when christ came, we read that those of vision who were prepared said "we have seen his star in the east and are come to worship him."56 this was the sign given to the few who were ready, and who had made the necessary journey to bethlehem. but another sign was seen by the many, and given by the angel of the lord to the shepherds who were watching in the fields by night "and this shall be a sign unto you, ye shall find the babe, wrapped in swaddling clothes, lying in a manger."57 here was a sign given to those watching ones, two or three, who were ready to consecrate their all, who perceived the star of initiation flashing forth and hastened to the initiation chamber. the larger number, who were i

think differently, that also god will make clear to you. but whatever be the point that we have already reached, let us persevere in the same course."59 5 the account of christ's childhood as given us in the gospels is dismissed in a very few words. only one episode is related, and that is the one in which jesus, having reached the age of twelve years, was taken up by his mother to the temple of the lord and there, for the first time, gave indication of his vocation, and evidenced the realisation that a mission was pre-ordained for him. prior to this, his parents had conformed to all the requirements of the jewish ritual; they had also sojourned in egypt. of his time there, we are told nothing. all that we know is covered by the words "they returned into galilee to their own city nazareth

rfection in all three parts of the equipment of the soul. it is interesting to bear in mind that through these three aspects (or reflections of the divine being) man is brought en rapport with the existing universe, and therefore with god, immanent in nature. the physical body enables us to touch the tangible, visible world. the emotional, feeling nature enables us to say "i lift up my heart unto the lord" most people live in their heart nature and in the feeling body, and it is through the heart that we find our way to the heart of god. only through love can love be revealed. when through right use and understanding the mind is definitely directed and properly oriented, it is brought en rapport with the mind of god, the universal mind, the purpose, the plan and the will of god. through th

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

but, standing on the way, suddenly the whole being is flooded with light and love, and the emptiness is seen as constituting that through which light and love may flow to a needy world. the purified one can dwell then in that place where dwell the blessed lords, and from that place go forth to "illumine the world of men and of the deities. there are four ways which stretch before the disciples of the lord of the world. they must all be trodden before the inner being is released, and the liberated son of god can enter, at will, what are symbolically called "the four gates into the city of shamballa, that city of the most high god, which is ever swept by the life of those who have achieved liberation through loneliness, detachment, isolated unity, and purification. a realisation of the goal

use, the longing not to fight, the thrill of finding those he fought were but brothers and himself, the anguish of defeat, the paean of his victory, these held him down. the blessed one paused and questioned 'whence come the victory and whence defeat? am i not the blessed one himself? i will invoke the angels to my aid' the trumpet sound went forth 'rise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance

et victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies

ray four "the angel of the presence stands in his beauty rare upon the lighted way. the glow of the presence pours throughout the field of combat and ends, in peace, the strife. the warrior stands revealed. his work is done. back to back, the angel and the warrior stand, their auras meeting in a radiant sphere of light. the two are one. the voice goes forth 'harmony is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this refers to the fact that on the fifth plane the angel is defi

itioned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to be found in the quarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this conditioned substance must be accepted as existing and must be dealt with as it is. such is the parable of the ages. the design, the material, and the future temple are all subjectively related, and it is this that the soul knows. for the soul is the one who appropriates the material (already conditioned and qualified, and for ag

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ns- 5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 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

meditation, for your intuition needs awakening. working without attachment to results is a hard lesson for all disciples to learn but one well worth while. my special instructions for you, therefore, may cause you temporary surprise but later you will see the reason. they are as follows: first, drop all form out of your meditation work and sit in perfect silence with your attention focussed upon the lord of love which is the soul. steady your thought processes (which for- 78- discipleship in the new age- volume i copyright 1998 lucis trust you is not hard) and then drop the use of the seed thought. listen and aspire. close each meditation by pouring out love to all beings. this outflowing thought is a great releaser and each of you in the group of disciples whom i am seeking to train need

ese other three. you two are very close closer than either of you have realised. weakness for you both lies in the failure of one or other of the manifestations of power to flourish. when b. s. w. knows the true significance of beauty and you of joy, release and fuller service will be yours. june 1933 i have the same word for you again, my brother. i say to you again and yet again "let the joy of the lord be your strength" there is much to be done and in many ways. steps have been taken to fit you for what you have to do. go forward as at present. let the plan absorb you but remember at the same time that it works out step by step and that the true helper of the plan is he who visions it as it may be in the cycle of the life but who also sees the small and immediate step ahead. therein lie

n my way; and in that light i see the light in others. i know i travel not alone. 3rd month the love of the soul wells up within my heart; and understanding, pity, love and self-forgetfulness arise. i carry love to all i meet. i meet men's love with love and remember not myself. 4th month the joy of the soul irradiates my life, and lightens all the burdens which those i meet may carry. the joy of the lord is my strength, and i develop strength in joy for others. 5th month the purity of the soul acts like a cleansing flood and bathes my lower self in the- 131- discipleship in the new age- volume i copyright 1998 lucis trust "waters of purification" the body of desire is rendered pure and clean and strong. i can then become a cleansing force to all i meet. 6th month the will of the soul beco

t of contact that brings in the integrating force, just as a master, at the centre of his ashram is the integrating, cohesive energy. you can serve in this way with this group of disciples because you have for many years followed the way. you have, therefore, a specific responsibility to the group which you fulfil by holding yourself steadily in the light, by constantly lifting up your heart unto the lord of your life, and by constituting yourself a channel of light and love to your co-disciples. this i ask of you. this is all that i have to say to you today. march 1935 my brother and my friend (for such you have been for many lives, e'en if your present physical brain registers not the fact) the past year has been a hard one for you, as it has necessarily been for all who are sensitive an

ALICE A BAILEY13 PROBLEMS OF HUMANITY

, and trained also to voice their demand for light, liberation and understanding. there will also be the skilled work of invocation as practised by those who have trained their minds through right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual have prepared humanity will train its people to present at stated periods throughout the year the voiced demand of the people of the world for relationship with god and for a closer spiritual relation to each

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

nior members of the kingdom of god, the church invisible, the spiritual hierarchy of our planet; it is dependent also upon the steadfastness of the christ's disciples in the world at this time and his initiate-workers all working in the many groups, religious, political and economic. to the above must be added what christians like to call "the inscrutable will of god" that unrecognised purpose of the lord of the world, the ancient of days (as he is called in the old testament) who "knows his own mind, radiates the highest quality of love and focusses his will in his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and

k of inaugurating the new dispensation became clear to him. at this point, he passed through the gethsemane of renunciation. the greater, the larger and the more inclusive was revealed to him and all that hitherto seemed so vital and important was lost to sight in the greater vision. it is this living realisation of being and of identification with the divine intention of god himself, the father, the lord of the world upon levels of awareness of which we know nothing (as yet) which constituted the unfolding awareness of the christ upon the way of the higher evolution. this way he treads today and he began to tread it in palestine two thousand years ago. he knew, in a sense hitherto unknown to him, what god intended and what human destiny meant, and the part that he had to play in the worki

ungles of africa, groups of natives are using it and it can be seen on the desks of great executives in our major cities; it goes forth over the radio in europe and in america and there is no country or island in the world where its use is unknown. all this has taken place in the space of eighteen months. this new invocation, if given widespread distribution, can be to the new world religion what the lord's prayer has been to christianity and the 23rd psalm has been to the spiritually minded jew. there are three approaches to this great prayer or invocation: 1. that of the general public. 2. that of the esotericists, or of the aspirants and the disciples of the world. 3. that of the members of the hierarchy. first, the general public will regard it as a prayer to god transcendent. they wil

self was always attentive. frequently we read in the new testament that "the father spoke to him" or that "he heard a voice" unheard by others, or that the words were heard "this is my beloved son" several times, we read, the seal of affirmation (as it is spiritually called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greate

housand years ago, that affirmative voice will surely again be heard and divine recognition of his coming will be accorded. then the christ will take that stupendous initiation of which we know nothing except that two divine aspects will blend and fuse in him (love-wisdom in full manifestation, motivated by divine will or power. then the buddha and the christ will together pass before the father, the lord of the world, will together see the glory of the lord and eventually pass to higher service of a nature and a calibre unknown to us. i write here in no fanatical or adventist spirit; i speak not as a speculative theologian or an exponent of one phase of religious, wishful thinking. i speak because many know that the time is ripe and that the appeal of simple, faithful hearts has penetrate

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rful and dominating first ray personalities- 7- the destiny of the nations copyright 1998 lucis trust into the theatre of world activity. these people are in direct contact with this shamballa force and are sensitive to the impact of the will energy of deity. according to their type of personality and their point in evolution will be their reaction to this force and their consequent usefulness to the lord of the world as he works out his plans of world unfoldment. the energy of the will of god works through them, though stepped down and often misused and misapplied, by their differing and limited personalities, and interpreted unsatisfactorily by their undeveloped consciousness. these people are found in every field of human affairs. they are the dominant persons, and the dictators in ever

akes your individual lot and difficulties harder. i would also remind you that the use of first ray energy inevitably means destruction in the early stages but fusion and blending in the later and final results. if you study the nations of the world today from this angle, you will see this shamballa energy of will working out potently through the agency of certain great outstanding personalities. the lord of shamballa in this time of urgency, from love of the life aspect and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civi

rk has, therefore, been confined almost entirely to the hierarchy whose members are equipped to handle it and to assimilate it correctly and also to use it for the benefit of humanity. now the experiment is being attempted of permitting man to receive it and its impact, free from the mediation of the hierarchy. it may prove a premature and abortive effort but the issues are not yet determined and the lord of shamballa, with his assistants and with the aid of the watching members of the hierarchy, are not discouraged over the initial results. humanity is responding unexpectedly well. there has been much success along this line but the results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the

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

ld ideologies still persist; subsidiary schools of thought are everywhere to be found; distorted interpretations and travesties of reality abound on every hand; on all sides the dead level of the people (the ignorant masses) is played upon by these energies and men become victims of the exponents of the ideologies past, present and future. forget not that behind all of them stands he whom we call the lord of the world. when all- 13- the destiny of the nations copyright 1998 lucis trust these temporary experiments have been tried and when humanity has been led on in its consciousness from one stage of understanding to another and of recognised interrelation, the kingdom of god will be established upon earth and the ruler of the earth will then work through the hierarchy to produce that synt

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ask for a real analysis and not just four sentences of definition. before i enlarge upon this subject i would like you to organise your minds on the matter, using definitions as a guide to your thought, yet stating the problem as you see it, and seeking to see the differences existing between these four aspects of the world glamour. 2. say each day, with care and thought, a very familiar prayer, the lord's prayer. it has many meanings and the trite and usual christian significance is not for you. ponder on this most- 16- glamour: a world problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us seven keys to th

ate this point by pointing out to you that the hatred or the dislike (if hatred is too strong a word) that any of you may feel for the activities of the german government, and for the line that they have taken against the jewish people, might be turned with almost equal justification against the jews themselves. the latter have always been separative and have regarded themselves as "the chosen of the lord" and have never proved assimilable in any nation. the same can be said of the germans, and from many they evoke the same reaction as they mete out to the jew, though not the physical persecution. neither attitude, as you well know, is justifiable from the angle of the soul; they are both equally wrong, and this is a point of view which the jew and the anti-jew must eventually understand a

restore world order and to lay those foundations which will guarantee a better and more spiritual way of life. these constructive attitudes and undertakings must be assumed individually by every person, and by nations as collective wholes. the first is being undertaken at this time. the second remains as yet to be done. 5. bringing home to the nations of the world the truths taught by the buddha, the lord of light, and the christ, the lord of love. in this connection it might be pointed out that basically: a. the axis nations need to grasp the teaching of the buddha as he enunciated it in the four noble truths; they need to realise that the cause of all sorrow and woe is desire desire for that which is material. b. the united nations need to learn to apply the law of love as enunciated in

e or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the christ. within the world of glamour the world of the astral plane and of the emotions appeared a point of light. the lord of light, the buddha, undertook to focus in himself the illumination which would eventually make possible the dissipation of glamour. within the world of illusion the world of the mental plane appeared the christ, the lord of love himself, who embodied in himself the power of the attractive will of god. he undertook to dispel illusion by drawing to himself (by the potency of love) the hea

th the transient creation and with the outer appearance is maya. it must be remembered that individual maya is a fractional part of the world of energies and forces which constitute the life expression of the planetary logos, which condition our outer planetary life, and make our planet what it appears to be to the other planets. the difference between man, the microcosm, and the planetary logos, the lord of the world, the macrocosm, lies in the fact that the lord of the world is not identified with the maya which he has created, and which has its purpose in eventually bringing about the release of the "prisoners of the planet" to that maya, he is supremely indifferent and it is this divine indifference which has led to the great theological illusion of an anthropomorphic deity and to the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

you will thus gain some idea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from individual reception, as is the case in any telepathic rapport. 1. the impression of shamballa by: a. members of the great white lodge on sirius. the recipients of this impression are the highest members of the great council, presided over by the lord of the world. so subtle is this impression that these great lives can only receive it with accuracy when in full joint conference of the entire council, and also after due preparation. b. from one or other of the constellations which are at any particular time astrologically en rapport with our planet. this impression can only be received by the great council when sitting in conclave with

ntire council. c. from a triangle of circulating energy, emanating from the two planets which with our planet- 25- telepathy and the etheric vehicle copyright 1998 lucis trust the earth form a triangle in any particular cycle. this impression is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the impression of the hierarchy by: a

on this. consciousness is inherent in all forms of life. that is an occult platitude. it is an innate potency which forever accompanies life in manifestation. these two, related through manifestation, are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative period to a simultaneous functioning; the first result of their relation is the appearance of that which will enable the lord of the world to express his own unknown inscrutable purpose. during the cycle of manifestation, this combination of life-awareness, spirit-reason, atma-buddhi, is the product of the multiplicity in unity of which we hear so much demonstrating as activity, quality, ideology, rationality, relationship, unity, and many other expressions of the divine nature. in the earlier part of a treatise

ten fertile fields of illumination. as regards shamballa, the impression there received is not the result of invocation which in due course evokes extra-planetary response, as is the case between the hierarchy and shamballa, and the hierarchy and humanity, with certain changes during the process of stepping down or of descent. that which impresses shamballa and is received by the grand council of the lord of the world, comes via sanat kumara because he is in close contact with other planetary logoi or groups of planetary logoi, wielding a united, focussed, intelligent will. it is sanat kumara whose task it is to impress the lives who meet periodically in the council chamber with the next phase of unfolding purpose. this purpose is later "occultly reduced" or stepped down until it emerges a

recognisable and indefinable by advanced humanity. the words "atmic realisation" are most interesting, for they refer to the quality and the mass of will energy which could be made available by the pledged and unified hierarchy to carry out the imminent plan. never forget that in considering shamballa and the plan, we are thinking entirely within the limits of the expression of the will aspect of the lord of the world, and this except for advanced initiates is well-nigh impossible. this factor has to be accepted theoretically, even if not yet understood. to these two unalterable requirements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. th

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

eative hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting from the bottom upwards) lies the clue to the nature of agni, the lord of fire, the sum total of systemic vitality. 5. much light can come to the earnest student through a study of the numbers connected with these hierarchies. a. the first 5 are regarded as pure abstractions. b. hierarchy one has the numbers 6.1.7. hierarchy two has the numbers 7.2.6. hierarchy three has the numbers 8.3.5. hierarchy four has the numbers 9.4.4. hierarchy five has the numbers

he lowest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four in number, all conveying the same idea. they can be expressed in the following four injunctions which are given, symbolically, to the incarnating soul: 1. express the will to be and do. 2. unfold the power to manifest. 3. enter into battle for the lord. 4. arrive at unity through effort. creation being activity strife synthesis, these are the nature of the lord of the first constellation and enable him to influence our planet to these results. and thus the great cycle of struggle towards expression starts and the foundational words of the secret doctrine, with which you are all so familiar, expresses the goal and the purpose of the firs

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 intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. saturn, therefore "fell" when man fell into generation. he "followed the sons of men down into their low place" second: saturn's power is completely ended and his work accomplished when man (the

the kingdoms of nature. these are the expression of the anima mundi or of the world soul. 2. humanity, the individualised and finally initiated man. this is the embodiment of the human soul or ego, a differentiation of the world soul, which expresses itself as a personality (a correspondence to the spirit of the planet) and finally as a spiritual soul (a correspondence to the planetary logos. 3. the lord of the planet, one of the great lives or sons of god, at present regarded as "an imperfect god" as far as our planet is concerned and yet, from the angle of humanity, perfect indeed. the above triple division expresses the three major aspects of the ancient and esoteric science of- 69- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust astrology and it

of the rays express themselves through two planets. for instance, the fourth ray of harmony through conflict reaches us both through the moon and through mercury, whilst the first ray of will or power reaches us through vulcan and through pluto. the real reason for this is one of the secrets of initiation and is hidden in the destiny of the fourth creative hierarchy and in the will-to-manifest of the lord of our earth, who is himself upon the third ray of active intelligence; of him it is said that "when the third great energy is related to the fourth creative hierarchy, the mystery of the perfected seven will be understood" one of the more obvious of the significances of this statement is to be found in the unfoldment of intelligence and love in the initiate, at which time of manifested e

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ecclesiastic of the church of england and was at one time dean of cape colony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of him, yet before he died, he showed me another side of his nature and one which is not well known. his exceeding kindness to me during the first world war when i was stranded in great poverty in america, i shall never forget. he wrote me helpful and understanding letters and made me feel that there wer

d all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the progress of the race than those recorded in history. i was left bewildered, because to me (at that time) the heathen were still heathen and i was a christian. deep and fundamental doubts were left in my

gain for india accompanied by gertrude davies-colley who undertook to stay with me and take care of me as i was obviously too ill to be left alone- 56- the unfinished autobiography copyright 1998 lucis trust so i went back to my job and did it, having no faintest idea how my life would work out; making up my mind to live one day at a time and not to look ahead into the future. i had confidence in the lord and in my friends and so i just waited. in the meantime "aunt alice" got in touch with walter evans. his time in the army was nearly up and he was booked to leave india. she paid all his expenses to go to the united states and there to take a theological course and so become a clergyman of the episcopal church, the american equivalent of the church of england. this she did to give him a s

t rapidity, grasping whole paragraphs and pages as quickly as other people read a sentence. i forget what is the technical name for this visual capacity. lots of people do it and more could if they tried. i came to an arrangement with my own conscience regarding my duty as a mother and as a housekeeper. i had watched a woman of my acquaintance who had five children. she apparently had a call from the lord to go and teach and she went and taught at the expense of the children whom she left at home in the care of the eldest girl, just fifteen years old. the child did her best but caring for four other children is no joke. we all had to help feed them and bathe them and, when necessary, discipline them. it was a lesson to me and a horrible example of what not to do. so i decided that until th

looked up to by other people. i have never found it anything but a detriment to be put upon a pedestal and looked up to. i agree with the chinese proverb which says that "he who stands upon a pedestal has nowhere to step but off" i find the attitude of the average head of a group or occult teacher and many of the priests and clergy most irritating. they pose as if they were really the anointed of the lord; as if they were different from other people and not just human beings trying, with simplicity, to help their fellow-men. as the result of my background and training i used to be very much afraid of what people said. i don't care now because i find that, right or wrong, you are always wrong with certain sections of the public. most of my fears are for other people my husband and my childr

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

of the laws of healing, as well as one of the rules for the healer. study these with care. law ii disease is the product of, and subject to, three influences. first, a man's past, wherein he pays the price of ancient error. second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place some day to that new law of ancient dominating good which lies behind all that god made. this law must be brought into activity by the spiritual will of man. what is a law, my brother? it is the imposition (upon both the lesser and the more important) of the will and purpo

tention "all disease is the result of inhibited soul life. this is true of all forms in all kingdoms "disease is the product of and subject to three influences. first, a man's past wherein he pays the price of ancient error. second, his inheritance wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on those forms. those three influences are called the ancient law of evil sharing. this must give place some day to that new law of ancient dominating good. this law will be brought into activity by the spiritual will of man" if you analyse the four causes of disease here given, you will note that disease will eventually be controlled by the release of the soul in all form

t its life can flow through the aggregate of organisms which constitute any particular form. law ii disease is the product of, and subject to, three influences: first, a man's past, wherein he pays the price of ancient error; second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin; third, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place someday to that new "law of ancient dominating good" which lies behind all that god made. this law must be brought into activity by the spiritual will of man. law iii diseases are an effect of the basic centralisation of a man's life energy. from the plane whereon those en

s the energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final initiator via the buddha and one of the three buddhas of activity. the buddha, in a most peculiar sense, relates the initiate to the second aspect of divinity that of love and therefore to the hierarchy; the buddhas of activity relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet i

he seven spirits, we are told in the scriptures of the world, are "before the throne of god; this signifies that they are not yet in a position to mount the throne, symbolically speaking, owing to the fact that they have not yet achieved complete divine expression. these lords of the seven rays are greater and more advanced in the spiritual scale than are those great lives who form the council of the lord of the world in shamballa. they are the representatives of the seven ray energies who inform the seven sacred planets but are not yet as divinely developed as they are. the problem of humanity in respect to imperfection is complicated, not only by the fact that the seven informing vitalising energies are "tainted with imperfection" but also by the fact that the lord of the world is himsel

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

way of ascension" ascension out of even triadal life into that of pure being and of monadic existence. in this great judgment all decision lies in the conclusive thinking of sanat kumara. it is his judgment; neither the sheep nor the goats, nor the great mass of men from among whom they have emerged, can affect that decision in the slightest degree. any moment or climax of decision on the part of the lord of the world institutes new law and brings into play new energies. laws are only the unalterable conditions brought about by the activity, the orientation and the emanated decisive thoughts of the one in whom we live and move and have our being, just as the activities, the orientation and the thinking of a human being carry the cells and the atoms of his body along the line of his wishes

ashrams than the second ray ashram of k.h. or my own. i have given to them the basic teaching which they would have received from their own masters and because my ashram is a second ray ashram they have had an imperative stimulus given to their love nature, and their sense of universality has been developed, in order to fit them for the work of the coming cycle. in the cycle now so near at hand, the lord of love will seek to organise the new era along the new or aquarian lines. in the series of papers on the externalisation of the ashrams or of the hierarchy*(6) we are in reality considering the goal or supreme expression of the teaching given to many disciples anent that great event teaching intended to evoke their intelligent cooperation. in your preceding series of instructions i dealt

mysteries, bring the first two initiations into a relative prominence as integral parts of the coming world religion, familiarise the whole of mankind with the fact of the subjective world, and finally bring the most developed of the sons of men into a faint glimmer of understanding of the essential reality underlying all phenomena, and give some grasp of the purpose of shamballa and the will of the lord of the world. humanity has now reached a point of development where there is a definite grasp of the plan of the hierarchy call it brotherhood, sharing, internationalism, unity or what you will. this is a growing and factual apprehension and is a general recognition by the thinkers and esotericists of the world, by the religious people of enlightenment, by broad minded statesmen, and even

the divine will, eludes as yet the most advanced. the work of the next few centuries will bring about changes in this respect, and these changes will be brought about by the work done in the ashrams of the masters, guided by the ashrams of the chohans, welded together in the great ashram of the hierarchy itself, and moving ever into closer relation with the great council chamber of sanat kumara, the lord of the world, in shamballa. this has to be brought about on earth by disciples, acting under instructions such as i now give you and by their prompt collaboration with their masters. the doing of this will invoke the creative imagination of the disciple, and this, in its turn, will be conditioned and controlled by the illumined mind. a second stage comes when the disciple, having consider

potent nucleus, provided again that the inertia so prevalent among spiritual people is overcome. there is divine indication of coming events and a planned progress towards them, and this is already arousing interest among thinkers in many lands. however, the necessary responsive planning is still lacking. this new invocation, if given widespread distribution, can be to the new world religion what the lord's prayer has been to christianity and the twenty-third psalm has been to the spiritually minded jew. i would like to indicate to you three approaches to the subject of this invocation. i will do so briefly, as time lacks. it is for you to arrive according to your evolutionary status and the depth of your reflection at what i may leave unsaid. these three approaches are: 1. that of the gen

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

en 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 is widely spread abroad. the active aid of all who know the truth i

and of intelligence, which are only other names for the rays of will or power, of love-wisdom and of active intelligence. 4. government by dictatorship. this type of government divides itself into three parts: a. rule by a monarchy, limited usually today by the will of the people, or rather by the politicians of the period, but symbolic of the ultimate rule of the hierarchy under the kingship of the lord of the world. b. rule by the leader of some democratic country, who is usually called a president, or by some statesman (no matter by what name he may choose to be called) who is frequently an idealist, though limited by his faulty human nature, by the period in which he lives, by his advisors, and by the widespread corruption and selfishness. a study of such men who have held office in t

roup of human beings who are far more ancient in their origin than we are, will form one humanity and then there will be peace on earth. why our planet and this solar system should have been constituted the nursery for the seeds of separativeness and why this remnant of humanity, far more advanced than ours, should have been destined to work out its future on our earth, is hid in the knowledge of the lord of shamballa, and is unattainable knowledge for you and, indeed, for many in the hierarchy. it is simply a fact to be accepted by you. the solution will come, as i said, when the races regard the jewish problem as a humanitarian problem but also when the jew does his share of understanding, love and right action. this he does not yet do, speaking racially. he must let go of his own separa

ove force. again, that force which we regard as emanating from the strictly human centre, the third ray type of energy, is of the third or creative order; and in these three energies you have, in reality, the expression of the three major centres of the planetary logos. the first or will energy is, as you know, focussed in sanat kumara, the ancient of days (as he is called in the christian bible, the lord of shamballa, who is the embodiment of the personality of the planetary logos. the love force is focussed through the two great spiritual lords of the hierarchy, the buddha and the christ, who are both embodiments of the heart centre of the planetary logos, for the buddha represents the twelve-petalled lotus in the head, of which the christ represents the counterpart, the twelve-petalled

hid from the beginning. it might be of value here if we considered the three great planetary centres and their relationships in tabular form and thus get the general idea more clearly in mind. 1. shamballa..will or power..planetary head centre the holy city..purpose..plan..spiritual pineal gland- 70- the externalisation of the hierarchy copyright 1998 lucis trust life aspect ruler: sanat kumara, the lord of the world the ancient of days melchizedek 2. the hierarchy..love-wisdom..planetary heart centre the new jerusalem..u. nity..at-one-ment group consciousness ruler: the christ the world saviour 3. humanity..a. ctive intelligence..planetary throat centre the city, standing foursquare..creativity self-consciousness ruler: lucifer son of the morning the prodigal son this shamballa energy no

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

. it is of course not possible for me to give you any true picture of the interior events and happenings in the life of our planetary being. i can only indicate and point out that the world situation is simply an embodiment of the reaction and the response by mankind to great paralleling and originating happenings which involve the following groups: 1. the emanating avatar and his relationship to the lord of the world, our planetary logos. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisd

process of preparation which i have instituted among some disciples, thus hastening the period and point of attainment, provided i receive due cooperation from them (discipleship in the new age, vols. i and ii) as regards the hierarchy itself, speaking esoterically and technically, its members (many of them) are "being abstracted from the middle point of holiness and absorbed into the council of the lord" in other words, they are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. they will work henceforth as power-units, and not just as units of light. their work becomes dynamic instead of being attractive and magnetic, and is concerned with the life aspect and not just with the soul or consciou

s. all these factors of course exist, but are of lesser origin and are inherent in the life of the three worlds. they are themselves set in motion by far deeper-seated factors latent in the relationship between spirit and matter and inherent in the dualism of the solar system, and not in its triplicity. this dualism, as far as our planet is concerned, is profoundly affected by the will-purpose of the lord of the world and by the intensity of his one-pointed thought. he has succeeded in achieving a point of tension, preparatory to bringing about stupendous changes in his life-expression, within his vehicle of manifestation, a planet. this point of invocation will be evocative of great happenings, and will involve every aspect of his nature, including the dense physical; this of necessity in

ork 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 which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which

group brothers in that ashram, is fused and blended with the hierarchy and hears the extension of the word, spoken originally by his soul: accepted as a group. later, much later, he participates at that august recognition which comes when the voice issues forth as annually it does from the centre at shamballa and the seal is set on the acceptance of the hierarchy, with all its new associates, by the lord of the world. this acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. this is the signal to them (and to their seniors who have heard it year after year) that they are part of the instrument whose purpose is to fulfill the plan. thus the great syntheses are slowly taking place. it has taken many aeons

ALICE BAILEY THE LABOURS OF HERCULES

e truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned

ly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his 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

her way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare for the last tests. pass through- 5- the labours of hercules each gate and in the sphere which they reveal and guard, perform the labor which befits their sphere. learn thus the lesson and begin with love to serve the men of earth" then to the teacher went the final word "prepare the candidate. give him his labors to perform

m aries to taurus via pisces (clockwise. finally, the changing focus of the life and the steady application to the twelve labors in the twelve signs enables the disciple to become the triumphant victor. then he can comprehend the significance of the fourth key thought and can exclaim in unison with the cosmic deity "listen to this great secret. although i am above birth and rebirth, or law, being the lord of all there is, for all emanateth from me, still do i will to appear in my own universe and am therefore born by my power and thought and will (the bhagavad gita, as compiled and adapted by yogi ramacharaka [14] hercules the disciple- the myth he stood before his teacher. dimly he understood that a crisis was upon him, leading to change of speech, of attitude and plan. the teacher looked

you wrestle with desire. will you stand free, or will the serpent meet you with his wiles and pull you down to earth? what will you do? prepare to prove your words and liberty. boast not, my son, but prove to me your freedom and your deep desire to serve" the teacher sat in silence and hercules withdrew and faced the first great gate. then the presiding one, who sat within the council chamber of the lord, spoke to the teacher and bade him call the gods to witness the endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a robe that fitted well, of beauty rare and fine. he put it on, with tr

AN INTRO TO STUDY OF THE KABALAH

a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adonai "the lord ever powerful" or tu potens in saeculum dominine. temura is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules and with many limita

eal forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of eden, of pleasant peace (zohar ii. 229b. the man and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the first human pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is still the copy of god on earth; his form is related to the tetragrammaton of jehovah ihvh, for in a diagram, yod is as the head, heh the arms, vau the body, and the final heh the lower limbs (see zohar ii. 42a

APOCALYPSE MOSES

ildren, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat

eth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. 3 then she gave also to me to eat. chapter 8. 1 'and god was wroth with us, and the lord came into paradise and called me in a terrible voice and said "adam, where art thou? and why hidest thou from my face? shall the house be able to hide itself f

to me and i will tell thee a word whereby thou mayst have profit" 2 and he arose and came to him. and the devil saith to him "i hear that thou art wiser than all the beasts, and i have come to counsel thee. 3 why dost thou eat of adam's tares and not of paradise? rise up and we will cause him to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to

ten thou shalt know good and evil" 5 and speedily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and

erness, but of sweetness shalt thou not taste) 3 weary shalt thou be and shalt not rest; by heat shalt thou be tired, by cold shalt thou be straitened: abundantly shalt thou busy thyself, but thou shalt not be rich; and thou shalt grow fat, but come to no end. 4 the beasts, over whom thou didst rule, shall rise up in rebellion against thee, for thou hast not kept my commandment" chapter 25. 1 and the lord turned to me and said "since thou hast hearkened to the serpent, and turned a deaf ear to my commandment, thou shalt be in throes of travail and intolerable agonies; 2 thou shalt bear children in much trembling and in one hour thou shalt come to the birth, and lose thy life, from thy sore trouble and anguish. 3 but thou shalt confess and say 'lord, lord, save me, and i will turn no more t

ARADIA GOSPEL OF THE WITCHES

la laverna che possa portare a meil mio figlio, e che possaguardarmele da qualun pericolo.bollo questa erba, man non bollo lerba.bollo la paurache possa tenere lontanoqualunque persona e se le vienelidea a qualchuno di avvicinarsi,possa essere preso da paurae fuggire lontano! page 58 but this time she swore on her headto pay in full in six months.and as she had done by the priest, so she acted to the lord of the castle, and stole and sold everystick, furniture, cattle, men, and mice there was not left wherewith to feed a fly.then the priest and the lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods.and when she was asked

ed what she had done with the property of the priest, unto whom she hadsworn by her body to make payment at the time appointed (and why she had broken her oath)?she replied by a strange deed which amazed them all, for she made her body disappear, so thatonly her head remained visible, and it cried: behold me! i swore by my body, but body have i none!then all the gods laughed.after the priest came the lord who had also been tricked, and to whom she had sworn by her head.and in reply to him lavernashowed to all present her whole body without mincing matters, and itwas one of extreme beauty, but without a head; and from the neck thereof came a voice which said:behold me, for i amlaverna, whohave come to answer to that lords complaint,who swears that i contracted debt to him,and have not paid

ARCHANGELIC FORCE ON THE PATHS

life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from

BAPHOMANTIS LUCIFERIAN SATANIC MASS

s, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and

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

een heavily explored in a number of scholarly works. this examination will provide a broader image of the protector deity cult in tibet and further illustrate common elements. this wrathful deity, named pehar (pe har, has already been alluded to previously and is especially pertinent in this discussion because of his close history with tsiu marpo. one initial parallel is that, while tsiu marpo is the lord of the might demons, pehar is the lord of the conqueror demons (rgyal po).203 however, pehar is also considered the lord of all protector deities.204 like tsiu marpo, pehar has several variant names and appellations that are most discernible in their transliterations: dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe ha ra, and pe ha ra. his titles include "king of the doctrine guardians

at region, there was a daughter of king dharma.r..305 that princess was called majin.306 she was abiding within a pleasant bathing pool307 and was attacked by a malevolent poisonous snake.308 [in order that] her condition did not become severe, chorwa applied the medicine to her body.309 there, two malicious ministers who delighted in sexual acts saw this [303] they proclaimed this evil action to the lord.310 the king became angry and summoned his servants and attendants. they311 departed in order to kill the monk. then the princess related the story of what had happened.312 the ministers and retinue did not listen to her words. because of this, with a malicious mind, she made an evil prayer.313 leaping314 into an abyss,315 she committed suicide. then the monk heard that. upon being incite

hining gifts of the mind are extremely beautiful [321] sit on the seat of pure vow. together with .ulatrisamaya ti..a.455 kyai! regarding the individual seven emanating riders; it is conceivable to perform enlightened activities. obey the words of the powerful lotus. the vow-holders praise you, treasure lord. offer this pure ablution. thoroughly perform these by means of compassion for me and for the lord of benefits. argham456 vi.uddhe457 sv.h..458 pure incense gathers like clouds. offer bright flowers, perfumed water, food offerings, and pleasant music. thoroughly perform these by means of compassion. dh.pe459 pu.pe460 .loke461 ghandhe462 nividye463 .apdap.jaho..464 kyai! 455 sanskrit transliteration "reside" 456 sanskrit transliteration "valuable offerings" 457 sanskrit transliteration

ed window that are similar to the rising demoness. because padmasambhava settled there, at midnight a time when seven wolves with bloody manes arose and created obstacles for the guru the spiritual master resided in the meditative stabilization of glorious tamdrin. from this he raised the vajra. because of this, the seven horsemen having departed, they arose in homage. due to saying "who are you" the lord said "i am the chief of the violence demons, tsiu mar. the previous lord, glorious tamdrin conferred empowerments [on me] and, having bestowed the vow, i accepted to be a guardian of the teachings" after this the guru said "where is your abode? who are your parents? where is your heart" due to this, tsiu mar said "my abode is here itself, india; in tsang, it is called the split cavern. my

fists in front of the lotuses with the two-handed single-pointed vajra [mudra, make the seal of dorj chang (rdo rje chang).511 when [the sign] descends, pull, throw, loosen, utilize, and release it in front of [the statue. ha. pha .ubham. e. terma entrusting the warlord s life-energy to tamdrin (328.5-332) thus called "the lotus-empowered terma which entrusts the warlord s life-energy" homage to the lord of the glorious haughty ones! at the time when the propitiation of tamdrin has passed, the seven violence demon brothers are certain to arise in reality. with respect to that, one should strive to offer and praise without fear [329] when one entrusts the dharma teachings, create a great red offering mansion. on the peak, arrange the seven pure food offerings for the might demons adorned w

BLACK WITCHCRAFT

malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take physical form, but may become manifest through the magician or witch who may make a pact with them, being initiation and dedication to the left hand path. samael is the patron spirit of the left hand path, as his word is what formed our thoug

aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was for this reason that the lord would not accept his offerings and prayers, rather than any specific demands of animal sacrifice. the tale continues with cain being cursed to wander the earth as a vagabond, with the ground he tills never giving bounty. nathaniel j. harris, the mark of cain, the first satanist and first murder. in certain rabbinical literature, the daughters of cain were those who joined in sexual union

BLAVATSKY H P ANTHROPOGENESIS

multaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought them unto adam to see what he would call them" thus man was created before the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man

ne mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2

nthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the lha of the seven, they who revolve driving their chariots around their lord, the one eye. his breath gave life to the seven; it gave life to the first. 2. said the earth "lord of the shining face; my house is empty. send thy sons to people this wheel. thou hast sent thy seven sons to the lord of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy

of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5. the whe

e lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring forth men, men of your nature. give them their forms within. she will build coverings without. malesfemales will they be. lords of the flame also" 13. they went each on his allotted land: seven of them each on

BLAVATSKY H P COSMOGENESIS

must add that "esoteric buddhism" was presented to me as a completed volume, and that i was entirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselves the real culprits, although, at the time, we did our best to correct the mistake (see theosophist, june, 1883) to avoid this deplorable misnomer was easy; the spelling of the word had

the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret doctrine. 5 "darkness" the boundless, or the no-number, adi-nidana svabhavat- i. the adi-sanat, the number, for he is one. ii. the voice of the lord svabhavat, the numbers, for he is one and nine. iii. the "formless square" and these three enclosed within the[[diagram] are the sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is one. the "son

nded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal and ceaseless breath of the all" the mahat (understanding, universal mind, thought, etc, before it manifests itself as brahma or siva, appears as vishnu, says sankhya sara (p. 16; hence mahat has several aspects, just as the logos has. mahat is called the lord, in the primary creation, and is, in this sense, universal cognition or thought divine; but "that mahat which was first produced is (afterwards) called ego-ism, when it is born as "i" that is said to be the second creation (anugita, ch. xxvi. and the translator (an able and learned brahmin, not a european orientalist) explains in a foot-note (6 "i.e, when mahat develops into the feeling o

ancestors, because they created the physical man[[vol. 1, page] 87 the seven mystic senses. the agnishwatha, the kumara (the seven mystic sages, are solar deities, though the former are pitris also; and these are the "fashioners of the inner man (see book ii) they are "the sons of fire- because they are the first beings (in the secret doctrine they are called "minds, evolved from primordial fire "the lord is a consuming fire (deuteronomy iv. 24 "the lord (christos) shall be revealed with his mighty angels in flaming fire (2 thessal. i. 7, 8. the holy ghost descended on the apostles like "cloven tongues of fire (acts ii. v. 3; vishnu will return on kalki, the white horse, as the last avatar amid fire and flames; and sosiosh will be brought down equally on a white horse in a "tornado of fire

mmentator arjuna misra, and asked him to destroy their doubts and decide which of them preceded and was superior to the[[footnote(s* anugita forms part of the asvamedha parvan of the "mahabharata" the translator of the bhagavatgita, edited by max muller, regards it as a continuation of the bhagavatgita. its original is one of the oldest upanishads[[vol. 1, page] 95 speech and mind. other. to this the lord said 'mind is superior' but speech answered the self of being, by saying 'i verily yield (you) your desires' meaning that by speech he acquired what he desired. thereupon again, the self told her that there are two minds, the 'movable' and the 'immovable 'the immovable is with me' he said 'the movable is in your dominion (i.e. of speech) on the plane of matter. to that you are superior. b

BLUE EQUINOX

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 harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the lord; the lord hath delighted in the palace of porphyry. my lips shall rejoice in the righteousness of the lord; my belly shall give thank, for the lord filleth it

nksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the lord; the lord hath delighted in the palace of porphyry. my lips shall rejoice in the righteousness of the lord; my belly shall give thank, for the lord filleth it with benediction. i am the vessel of the lord; the lord delighteth in me; the lord hath brought me to fulfilment. give praise unto the lord, all ye that love the lord; rejoice in him, ye sons and daughters of enlightenment. behold, the lord is exalted in righteousness; his uprightness filleth the earth with praise. for the lord filleth my mouth with silence; and the blessing of the lord is my satisfaction. with secret song do i magni

lord; the lord delighteth in me; the lord hath brought me to fulfilment. give praise unto the lord, all ye that love the lord; rejoice in him, ye sons and daughters of enlightenment. behold, the lord is exalted in righteousness; his uprightness filleth the earth with praise. for the lord filleth my mouth with silence; and the blessing of the lord is my satisfaction. with secret song do i magnify the lord; and his utterance is light. liber lxv liber cordis cincti serpente sub figur ynda v a.a. publication in class a 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 65 liber lxv liber cordis cincti serpente sub figur ynda i 1. i am the heart; and the snake i

my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the 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 dee

ve hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river

BOOK OF ENOCH

the book, although there are details of a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is appointed, for the removal of all the wicked and impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upo

understand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his works are before him in each succeeding year, and all his works serve him and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to

e, spoke and sent arsyalalyur to the son of lamech, and said to him: 10.2 "say to him in my name; hide yourself! and reveal to him the end, which is coming, because the whole earth will be destroyed. a deluge is about to come on all the earth; and all that is in it will be destroyed. 10.3] and now teach him so that 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

to 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 the teaching of the works of azazel; and against him write: all sin" 10.9] and the lord said to gabriel: proceed against the bastards, and the reprobates, and against the sons of the fornicators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the petitioners wil

f the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the petitioners will gain nothing in respect of them, for they hope for eternal life, and that each of them will live life for five hundred years" 10.11] and the lord said to michael "go, inform semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the jud

BOOK T

ook, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cu

s "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18

for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 deat

ancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the

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

BOOK OF BLACK SERPENT

ness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over

BOOK OF PLEASURE

ing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greate

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

the hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected places; spreading quickly across the whole of europe. for nearly three hundred years the fires of the persecutions raged. humankind had gone mad. the inhabitants of entire villages where one or two witches were suspected of living, were put to death with the cry "destroy them all. the lord will know his own" in 1586 the archbishop of treves decided that the local witches had caused the recent severe winter. by dint of frequent torture a "confession" was obtained and one hundred twenty men and women were burned to death on his charge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rit

direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sp

third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. so mote it be" kiss your hand to the lord and the lady, then take up the goblet and spill a little of the wine on the ground (or into the libation dish) as an offering to the gods, with the words "the lord and the lady" take a drink and then replace the goblet on the altar with the words: there are several ways of creating a temporary circle. one is to permanently mark the circle on a secondary piece of carpet that can be rotted

t; an inverted triangle is marked by touching the genitals, right breast, left breast and genitals again. the erecting the temple ritual is performed in the usual manner (see next lesson. the bell is rung three times. priestess "let there be none who suffer loneliness; none who are friendless and without brother or sister. for all may find love and peace within the circle" priest "with open arms, the lord and lady welcome all" squire "i bring news of one who has traveled far, seeking that which we enjoy" maiden "long has been her journey, but now she feels an end is near" priest "of whom do you speak" squire "of she who, even now, waits outside our temple, seeking entry" priestess "who caused her to come here" maiden "she came herself, of her own free will" priest "what does she seek" maid

uire "i bring news of one who has traveled far, seeking that which we enjoy" maiden "long has been her journey, but now she feels an end is near" priest "of whom do you speak" squire "of she who, even now, waits outside our temple, seeking entry" priestess "who caused her to come here" maiden "she came herself, of her own free will" priest "what does she seek" maiden "she seeks to become one with the lord and the lady. she seeks to join with us in our worship of them" priestess "who can vouch for this person" squire "i can. as her teacher* i have shown her the ways; pointed her in the right direction and set her feet upon the path. but she has chosen to take this step and now bids you give her entrance" priest "can she be brought before us" squire "indeed she can" priestess "then let it be

BUDGE E

ho throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (le

d, khen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand with the upper portion of their bodies swathed. their names are--1. neb-net, 2. meni, ara-tcheru, 4. maa-tcheru. the text written above the boats reads- p. 50 "this great god journeyeth over net-neb-ua-kheper-aut (i.e, the water of the lord one, the creator of food [he who is in] this picture transporteth the boats which are in the earth, and he paddleth osiris to this city. this great god resteth for a period in this city, and he sendeth forth his voice to osiris, and to those who are in his following, and [then] these hidden boats guide him into this field. this great god paddleth through this field towards the hour tent-b

owns, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god, the lord of the dead body, that is to say, khepera in his own flesh. in the act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him advance" the text which run

-hra. ankh-hra. netch-atef. 9-12. four goddesses, each in a seated position, but without a throne; the first is called antheth, click to view sehith. hemt. henhenith. antheth. the second henhenith, the third hemt, and the fourth sehith. p. 133 the text which refers to these reads "the majesty of this great god saith unto these gods--o ye gods who dwell in the tuat, and who are in the following of the lord of the beings who are in the tuat, who stand up and sit down in nu, who dwell in your field, o ye gods who p. 134 send forth light, and who make to stand up your bodies, and o ye goddesses who sit down in the following of the scarab in the place where are his bodies in the tuat, o ye who live on your, whose hearts live on their food, who send forth light in the darkness which surroundeth

he boat of ra and to those who will transport [him] through the horizon so that he may take up his position in the eastern hall of heaven. their work in the tuat is to transport ra through this city every day, and they take their stand by the stream in this city whereon [saileth] the boat, and it is they who give water with their paddles to the spirits who are in this city, and they sing hymns to the lord of the disk, and they make to arise [his] soul in his forms by means of their hidden words every day" 3. a bearded, man-headed hawk, wearing plumes and horns on his head, seated on a basket or bowl; his name is muti-khenti-tuat. 4. the ram-god nesti-khenti-tuat, couchant on a basket or bowl. p. 192 5. the cow-goddess nebt-au-khenti-tuat. 6. a bearded god, in mummied form, called hetepet-n

CASE PAUL F THE BOOK OF TOKENS

ll and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am the knowledge of the wise, and in me the ignorance of the foolish hath its root [43] the book of t o k e n s from me come forth all conditions the evil as well as the good. without the setting of metes and bounds there is no bringing forth, and thus there can be no creation without seeming evil. 8 creation hath its

rce of mine ideas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3

each one with all: he formed by means of them the whole creation and everything that should be created (subsequently" book of formation, 1: 2, stenring's translation. hence d l th, 434. is held by our author to be a symbol of division, just as a door divides what is outside a house from what is within, because 434 digits to 11, the half of 22. the letter-name, d l th, is concealed in the saying "the lord is a man of war, because the hebrew for "man of war, used in exodus 15: 3, is ish milkhamah, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah

e wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect visi

for because creation took place with the letter heh, that letter is the ground of all created existence, the stuff from which every form is built, the supply for every need. 13 all this am i. therefore, though none may capture me in the net of thought, he shall speak truly who shall say, laying his hand on anything soever (whether men prize it, or scorn it as of no worth" dost ask me to show thee the lord? verily, in this shalt thou find him, if thou hast eyes to see [58] comment on heh* h h e h, pronounced hay. transcribed as "h. the number 5. meaning: window. the constituting intelligence. the first two paragraphs of this meditation state the fundamental premise upon which is based the qabalistic practice of meditation. the third paragraph establishes the correspondence between heh, the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

hic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original v

scend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and all nature filled with power. the lord and lady of the universe, sky and earth, are joined on this day* around the summer solstice candle, scatter a circle of dried or fresh dill, st john's wort, vervain and clover (trefoil- these are the herbs that bloom at this time and were used to exorcise harm and bring protection to home and people. if you cannot get any of them, use rosemary or any of the herbs of the sun* as you scatte

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

\ 5\ root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claimed" emember the lord, in some of his ways, can be mysterious. the bible says so" spiritual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop charles harrison mason, the founder of what would become the largest african american pentecostal denomination, the church of god

ble systems for accessing the supernatural world, and each met needs that the other did not.[26] the relationship between conjure and christianity was fluid and constantly shifting. supernatural practitioners often adopted symbols from christian traditions for use in their own practices and rituals. protective charms, for example, were endowed by specialists with spiritual potency "in the name of the lord" accoutrements adopted from both catholic and protestant traditions were enlisted by black conjurers for supernatural protection. the slave old divinity, a mississippi conjurer who claimed to be the grandson of a witch, was buried clutching his cherished silver medal of saint anthony and the infant jesus. w. d. siegfried, a baptist missionary who lived among the freedmen in augusta, georg

special revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure practitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conjure and folk beliefs in the late nineteenth and early twentieth ce

fairs, including spirits, ghosts, and angelic personalities that were periodically summoned to assist human beings in their endeavors. the biblical god of jesus and moses was also the sovereign of the unseen world whose power was witnessed in "signs and wonders" on the earth. to many, it was all a matter of correctly perceiving the nature of things "the old folks c knows more about the signs that the lord uses to reveal his laws than the folks of today" recalled a ninety-one-year-old former slave "some of the folks laughs c says it am superstition, but it am knowing how the lord reveals his laws" for this former bondman and many other descendants of african slaves, traditions such as conjure could demonstrate the vastness of god's power and presence in the universe.[35] for addressing spec

actices, traditions with which she was "plenty esperienced" for others, faith in the benevolent power of christianity was the most powerful charm to challenge the works of evil conjurers and witches. one former bondwoman in mississippi said that she feared the curses of supernatural practitioners until she "got religion" when jack atkinson, a former georgia slave, received a "second blessing from the lord" an allusion to the christian experience of sanctification, he maintained that thereafter "no conjurer [could] bother him" another convert claimed that when god had saved him from being "conjured by a hoodoo" in return he promised to "serve him the balance of [his own] days"[44] nevertheless, there remained numbers of blacks who tenaciously held onto the supernatural beliefs of their afri

CHRONOLOGIA RORISPERGIUS

n version of the 1562 "sefer yetzirah" with a commentary by vorstius. 1645 theodor haak founds the invisible college. 1646 franckenberg's edition of clavis absconditorum by postel 1650 arthur dee fasciculus chemicus issued in english 1651 dr. john pordage founds philadelphians "angelic brethren" clavis apocaliptica, an analysis of the books of daniel and revelation in order to predict the date of the lord's return, determined as 1655- michael guhler. 1652 ashmole theatrum chemicum britannicum. english translation of fama and confessio edited by thomas vaughan, kircher's oedipus aegyptiacus published. another latin edition with commentary published by joanne stephano rittangelio rittangehus (rittangel, rittanhello) 1657 the chemists key to shut& open: or the true doctrine of corruption and

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nd beneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i shall before long publish and explain. under this gate i was again to give my name, which was this last time written down in a little vellum book, and immediately with the rest despatched to the lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under

that those lewd vain people were above at the board, but i in so sorry a place could not rest in quiet, one of those rascals scornfully reproaching me for a motley fool. now i did not realise that there was still one gate through which we must pass, but imagined that during the whole wedding i was to continue in this scorn, contempt and indignity, which i had yet at no time deserved, either from the lord bridegroom or the bride. and therefore (in my opinion) he should have done well to sort out some other fool than me to come to his wedding. behold, to such impatience the iniquity of this world reduces simple hearts. but this really was one part of my lameness, of which (as is before mentioned) i dreamed. and truly the longer this clamour lasted, the more it increased. for there were alre

r another dinner vouchsafed them, which they were soon told about. but the execution was deferred till twelve noon. herewith the senate arose, and the virgin also, together with her attendants, returned to her usual quarter. but the uppermost table in the room was allotted to us, they requesting us to take it in good part until the business was fully dispatched. and then we should be conducted to the lord bridegroom and the bride, with which we were at present well content. meanwhile the prisoners were again brought into the hall, and each man seated according to his quality. they were likewise told to behave themselves somewhat more civilly than they had done the day before, about which they yet did not need to have been admonished, for without this, they had already put up their pipes. a

porter with the blue clothes waited, bearing in his hand a supplication. now as soon as he saw me alongside the king, he delivered me the supplication, most humbly beseeching me to mention his ingenuity to the king. now in the first place i asked the king what the condition of this porter was. he friendlily answered me, that he was a very famous and rare astrologer, and always in high regard with the lord his father, but having once committed a fault against venus, and seen her in her bed of rest, this punishment was therefore imposed upon him, that he should wait at the first gate for so long until someone should release him from it. i replied, may he then be released? yes, said the king, if anyone can be found that has transgressed as highly as himself, he must take his place, and the ot

to see him in this manner, i should behave myself according to my place, and not against the order. upon which he took me in his arms, and kissed me, all which i understood to mean that in the morning i must sit at my gate. now after they had all spoken friendlily to me for a while, and at last given their hands, committing me to the divine protecpage 88 tion, i was conducted by both the old men, the lord of the tower, and atlas, into a glorious lodging, in which stood three beds, and each of us lay in one of them, where we spent almost two &c (here about two leaves in quarto are missing, and he (the author of this, whereas he imagined he must in the morning be doorkeeper, returned homorclarification oath i, in the presence of the lord of the universe, and my higher self, have fully read a

COSIMANO CHARLES ELEMENTARY PSIONICS

t comes to mind is a scene the old movie "god's little acre" where buddy hackket is running around the field being dragged by his forked stic, bouncing off trees, falling into holes and ultimately being sucked into the air intake of a jet engine. well, maybe not the jet engine, but it is a pretty funny image, the semi-to-illiterate rustic following his stick until he reaches a spot and then says "the lord done has told me to dig here" with an image like that to live down, it's amazing that anyone would take the art up in the first place. but its image does not negate the fact that dowsing works and works quite well. and it has worked for a very long time. there are pictures of men in the middle ages with their sticks looking for mineral deposits and the art is a hell of a lot older than th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

maybe they were forced out by other extraterrestrials who were trying to help us. maybe it was vibratory changes that took place. either way, i believe they began to work mostly through the human mind from the fourth dimension and that this has replaced the physical occupation of the distant past. i have no doubt they have still come here, however, and in increasing numbers in more recent times. the lord of the rings by j.r. tolkien, has themes of war between the humanlike hobbits and the little grey orcs which many believe resemble the themes of what has actually happened, even down to the descriptions of subterranean laboratories which mirror the claims of what is happening today in the underground bases and genetic laboratories under america and other countries. the battle for the eart

same words. as they wandered about in the east, they came to a plain in babylonia and settled there. they said to one another 'come on! let's make bricks and bake them hard. so they had bricks to build with and mortar to hold them together. they said 'now let's build a city with a tower that reaches to the sky, so that we can make a name for ourselves and not be scattered all over the earth "then the lord [extraterrestrials] came down to see the city and the tower which those men had built, and he said 'now then, these are all one people and they speak one language; this is just the beginning of what they are going to do. soon they will be able to do anything they want! let us go down and mix up their language so they will not understand one another' so the lord scattered them all over the

d built, and he said 'now then, these are all one people and they speak one language; this is just the beginning of what they are going to do. soon they will be able to do anything they want! let us go down and mix up their language so they will not understand one another' so the lord scattered them all over the earth, and they stopped building the city. the city was called babylon, because there the lord mixed up the language of all the people, and from there he scattered them all over the earth" genesis, 11:1-9 christianity sees those people in a highly negative light when, i believe, it was actually the other way around. they were rebelling against the control. after atlantis, other civilisations began to emerge from the reincarnation of atlantean consciousness. the knowledge they passe

DAVID ICKE CHILDREN OF THE MATRIX

e beings the anunna and their later semitic name was an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. anunna means "sons of an (later anu),1 another likely origin for "sons of god" as the reptilian anunnaki interbred with the nordics and earth peoples. the name for sumer in the tablets is ki.en.gir, which has been translated as "the land of the lord of the blazing rockets" and also "the land of the watchers. the term "watchers" is often used to describe ancient gods. the egyptian name for their gods, the neteru, translates literally as "watchers. the egyptians said that these watchers came in their "heavenly boats" and in ancient cultures across the world you have this constantly recurring theme of "gods" arriving in some kind of fly

rly figure of significance would seem to be a guy known as jared, the father of enoch, and the first of the patriarchs who did not marry his sister in the line with the anunnaki's recorded custom of producing children with their sisters and children for genetic reasons. it was during the period of jared, way back in the golden age, that the nefilim, the so-called sons of the gods (also "angels of the lord" in other versions, appeared on the scene to "marry" human women. today, in the united states, there is apparently an organisation called the sons of jared who pledge an "implacable war against descendants of the watchers who..as notorious pharaohs, the unholy alliance 99 kings and dictators, have throughout history dominated mankind. their publication, the jaredite advocate, condemns the

ongs, ruth, lamentations, ecclesiastes, esther, daniel, ezra-nehemiah, and the two books of chronicles; plus the 14 books of the apocrypha. there was nothing about "jesus. they met and worshipped with the hebrews in the synagogues and had no "testament" of their own. jones stresses that when we see terms in the new testament like..the scripture saith..it is written..what saith the law..thus saith the lord..or..as the prophet said" they are referring to old testament writings. the first "christians" based their faith on the texts of the god save us from religion levites, just as they still do today. as vendyl jones says, the writers of what he calls the "newer testament" viewed the older testament of the hebrew scriptures as the supreme authority "much later their writings became the newer

, so that in order to maintain contact with us, they need crossbreeding with men and women of our planet? is this the origin of the many tales and legends where genetics plays a great role: the symbolism of the virgin in occultism and religion, the fairy tales involving human midwives and changelings, the sexual overtones of the flying saucer reports, the biblical stories of intermarriage between the lord's angels and terrestrial women, whose offspring were giants? from that mysterious universe, have objects that can materialize and 'dematerialize' at will been projected? are the ufos 'windows' rather than 'objects? there is nothing to support these assumptions, and yet, in view of the historical continuity of the phenomenon, alternatives are hard to find, unless we deny the reality of ail

as sheltered from public exposure by archbishop murphy-o'connor and appointed as chaplain to gatwick airport. there he abused a youngster who missed his flight and went to the airport chapel for comfort. hill was jailed for five years in 1997. one of his many victims, then aged nine, told bbc radio "he used to come in to me, kneel next to my bed and start reading me stories about jesus..you know, the lord..and he used to put his hand under the cover and down my pyjama bottoms. i used to hate it, you know, my worst nightmare" archbishop murphy-o'connor, a man officially appointed by the pope, was warned in 1983 that hill was a child abuser, but continued to support him. the archbishop says the church takes child protection very seriously. oh really? i think priest protection and own-skin pr

DAVID ICKE THE BIGGEST SECRET

cording to his5translations (and others) thetexts say that the sumeriancivilisation, from whichmany features of modernsociety derive, was a giftfrom the gods. not mythicalgods, but physical ones wholived among them. thetablets call these gods thean.unnak.ki (those whofrom heaven to earth came),and din.gir (the righteousones of the blazingrockets. the name ofsumer itself was ki.en.gir (the land of the lord of the blazing rockets and alsoland of the watchers, according to sitchin. the ancient text known as the book ofenoch also calls the gods the watchers, as did the egyptians. the egyptian name fortheir gods, the neteru, literally translates as watchers and they said that their gods camein heavenly boats.according to zecharia sitchin, the tablets describe how the anunnaki came from aplanet

n brotherhood. the covenant is the freemasons great workof ages- the agenda for the takeover of the planet by the reptilians.the bloodlines, the chosen people of the gods, and the secret knowledge, aresymbolised as the vine and vineyards in the bible and countless other writings andpictures. the old testament speaks of the vine thou didst bring out of egypt.39 weare also told that the vineyard of the lord of hosts is the house of israel and the menof judah his pleasant plant40 the bloodline symbolised as the vine is not, i wouldstrongly suggest, the bloodline of king david at all. he didnt exist for a start, whichconfirms the point rather conclusively. the symbolism of the vine can once again betraced back to babylon and egypt. in the mystery schools of greece, their sun godsdionysus and b

nected to theknights hospitaller (knights of malta) at their highest level and these links verymuch continue today. there are many tales of how much they hated each other andthere have undoubtedly been periods of rifts and conflict. but at their peak they aredifferent branches of the same organisation and at that level the agenda is allimportant. in june 1099, another glorious blow was struck for the lord whenchristian crusaders invaded jerusalem and slaughtered the saracen muslim turks andthe judeans living there. this reopened the holy city to christian pilgrims whobegan to arrive in large numbers through the ports of jaffa, tyre and acre. tyre wasone of the major centres for the phoenicians. the knights hospitaller established theamalfi hostelry in jerusalem to provide food and shelter

osed to elevate the monarch to the rank of highpriest, in this case, appropriately, high priestess of the church of england as well ashead of state. while this was happening, the archbishop of canterbury said:as kings, priests, and prophets were anointed: and as solomon was anointed by zadokthe priest and nathan the prophet, so be thou anointed, blessed and consecrated queenover the peoples, whom the lord thy god hath given thee to rule andgovern..this is pure brotherhood symbolism. the lord thy god means the gods of theancient world, the reptilian gods. the crown used in the ceremony goes back to thetime of edward the confessor. he was the king of england who built the originalwestminster abbey in 1065 and later the present one was begun by the templar-controlled, henry iii. edward died i

along with two depictions of the maltese cross which was one of the mostprominent symbols of the nazis. in the levite-authored exodus we hear of thebreastplate of aaron which is set with 12 stones.5 the same stones, in the same order,appear in the british crown.6 the archbishop placed his hands between the queensto pay homage to the new head of his church and he kissed her right hand. then hesaid:the lord almighty. establish your throne in righteousness, that it may stand forevermore, like as the sun before him, and as a faithful witness in heaven.7this is almost a repeat of the words used in gods covenant with david in the oldtestament.8 the lord almighty was formerly el shaddai or ishkur, the son of marduk,who is claimed to have been the son of the anunnaki scientist, enki, the guy who,a

DEMONIC BIBLE

unholy spirit, and manifest thyself (drink from chalice [notes: the first few rituals of the demonic bible serve to bring the deep mind of the magician into contact with certain archetypes which exist in the sub-conscious or attract the forces of darkness to the magician using classical symbols such as making a pact with satan. having renounced god and proclaimed his allegiance to satan, recited the lord s prayer backwards, and burnt a pact giving his body, mind, and soul to lucifer the magician may begin to feel a presence in the room whenever he begins his nightly ritual. when the magician consecrates his body to the dark lord he begins to become a nexus or gate to acausal entities, dark gods, or forces. whatever these beings or forces are exactly they are traditionally called demons. t

e myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call upon the lord of the underworld, the lord of the dead. pluto, hades, anubis, samhein, kutha, lord of the underworld, lord of the dead, come forth and manifest thyself. lord of the underworld, i invoke thee. lord of the underworld, i summon thee. lord of the underworld, i conjure thee. come forth, lord of the underworld, and manifest thyself within this body, this

temple which i have prepared. come forth, lord of the underworld, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine

forth, queen of the underworld, and manifest thyself. attach thyself unto me as my wife and as my lover. take me as thy husband and lover. come forth, queen of the underworld, and manifest thyself. come forth, queen of the underworld, and manifest thyself [notes: the female practitioner should adapt these rituals so that she "becomes" the queen of the underworld, the queen of the dead, and takes the lord of the underworld as her husband and lover. in either case, the ritual will be followed by a consummation of the marriage. to experience sexual union with non-physical entities you need only lie on your back in your bed with your arms at your side. you should be in a position in which you are completely relaxed and comfortable since you will have to remain in the exact position for severa

orm of trance and the feeling of "moving" out of your body taken to the extreme of astral and physical separation is commonly called astral projection] ordination as a priest of the dark lord i have given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord of the underworld and the dead. i have taken the queen of the dead, as my wife and as my lover. once again, i return to the earth, reborn in the image of satan. i am r

DIABOLUS

llennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, whic

i dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent ape

red close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the

, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of explo

was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

umbered the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: the most superficial layer of the ninth sephirah (q.v) on the tree of life (q.v. neptune: the eighth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, drea

spiritually, with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, c

r blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, violence, mutilation, killing, and sacrilege. in reality, most people who call themselves satanists are simply neoeppicurianists, hedonists or egotists. the few who

in the thought and feeling of others. sixty-nine (69) current: what the followers of the teachings of the order of the astral star (q.v) call their path or tradition. the sixty-nine comes from the numerological reduction via gematria (q.v) of the words "manger or stable" in hebrew indicating that the order of the astral star is founded upon the christ event that led the wise men to a stable where the lord jesus christ was born in bethlehem. sky-clad: literally, implying naked, to "wear only the sky" a term used by wiccans (q.v) to indicate ritual nudity. gardnerian (q.v) witches are supposed to work their rituals in this state. most however, do in fact wear robes. sol (the sun: the only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted

primary weapon and tool of elemental fire and of the south. a ceremonial magician's primary weapon, used to represent his/her will. wand, lotus: in the astral star, the primary weapon of an adept. this tool is used to represent "elemental spirit" for the membership. it is almost identical to the lotus wand used by the g.d. the lotus wand is of a planetary nature, and is the rainbow wand (q.v) of the lord/lady of the portal (of adepts) with the addition of the symbolism of the lotus flower. this powerful weapon is used to signify the true will of the magician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary

DION FORTUNE MYSTICAL QABALA

his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras w

e qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but concealed under the mystery of daath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path

ike dream analysis. 28. netzach is the sphere of the goddess of nature, venus. hod is the sphere of mercury, the greek analogue of the egyptian thoth, lord of books and learning. observing their opposition, we shall expect to find two different aspects represented in them, these finding their equilibrium in a third, yesod, the sphere of luna. we see then a triangle composed of the lady of nature, the lord of books, and the mistress of witchcraft; in other words, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and

mulated in accordance with the principles of gematria, and therefore gematria supplies the key to them. but this aspect of our subject, fascinating as it is, we cannot enter upon now. 5. in the archetypal world of atziluth there are assigned to the ten sephiroth ten forms of the divine name. anyone who has read the bible cannot fail to have observed that god is referred to under divers titles, as the lord, as the lord god, as the father, and by several other appellations. now these are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and give th

her, and is the solirce of illumination of all the lights of the universe" thus plainly do we learn that not only does spirit flow out into manifestation in matter, but matter by its own energy draws spirit into manifestation, an important point for the ptactitioner of magic, for it teaches him that he is justified [page 118] in his operations and that man is not required to wait upon the word of the lord, but may call upon god to hear him. mystical qabala page 79 21. the angels of kether, operating in the yetziratic world, are the chaioth ha qadesh, holy living creatures, and their name carries the mind to the chariot vision of ezekiel and the four holy creatures before the throne. the fact that the four aces of the tarot, assigned to kether, are regarded as representing the roots of the

DION FORTUNE PSYCHIC SELF DEFENSE

he subject, and these beliefs can very often afford us a clue, even if we do not accept the very anthropomorphic explanations by which they are accompanied. it was believed that the arch-demon lilith had a very great deal to do with these matters. according to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attack

atch of three candidates was being "done" and it was suddenly noticed in the course of the ceremony that the number of the candidates had become reduced to two. enquiry elicited the fact that the third had taken fright and fled. what happened in these two cases, i do not know; whether there had been a breach of good faith, or whether one was intended, no one can say; but something put the fear of the lord into these two individuals pretty effectually. that no such shock is inherent in the ceremony is proved by the fact that these are the only two cases in my experience, and i have seen a very large number of ceremonies. person ally, when i took my own initiation i felt as if i had come into harbour after a stormy voyage. another man who was intimately known to me as an advanced occultist w

DONALDTYSON CORONZON

s. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received their judgement for ever and ever" in the enochian

DONALDTYSON DEMON

er can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoy

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

prayer from the pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid

g into the great house (i.e, tomb. vignette: the soul of the deceased standing before a tomb. chapter cxxiv. the chapter of going in to the princes of osiris. vignette: the deceased adoring mestha, hapi, tuamautef and qebbsennuf. chapter cxxv. the words which are to be uttered by the deceased when he cometh to the hall of maati, which separateth him from his sins, and which maketh him to see god, the lord of mankind. vignette: the hall of maati, in which the heart of the deceased is being weighed in a balance in the presence of the great gods. chapter cxxvi [without title] vignette: a lake of fire, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. this chapter has no vignette. chapter cxxviib. the chapter of the words to be spoken on goi

the underworld, and of removing him from every evil thing. this chapter has no vignette. chapter cxlix [without title] vignette: the divisions of the other world. chapter cl [without title] vignette: certain divisions of the other world. chapter cli [without title] vignette: scene of the mummy chamber. chapter clia [chapter] of the hands of anpu, the dweller in the sepulchral chamber, being upon the lord of life (i.e, the mummy. vignette: anubis standing by the bier of the deceased. chapter clib. the chapter of the chief of hidden things. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (31 of 36 [8/10/2001 11:22:56 am] vignette: a human head. chapter clii. the chapter of building a house in the earth. vignette: the deceased standing by the foundations

com/egy/ebod/ebod04.htm (1 of 6 [8/10/2001 11:23:04 am] tables with selene and won from her the seventieth part of each day of the year, which, added together, made five whole days. these he joined to the three hundred and sixty days of which the year then consisted.[2] upon the first of these five days was osiris brought forth;[3] and at the moment of his birth a voice was heard to proclaim that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon

thee, osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-t

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

te! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his lef

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 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our mind

o the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaot

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ble leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power o

il extraterrestrials. spaceships position themselves above the earth at special times of the year, considered the best moments for transmitting the energies from outer space. king authored a series of books spelling out the theology and practices of what emerged as a new occult religion. king claimed that he received a mystical consecration on july 23, 1958, from the master jesus for his mission; the lord buddha added his consecration on december 5, 1978. the society continues and has headquarters in both london and california, where it owns a complex of buildings. it may be contacted at 757 fulham road, london, sw6 5uu, england and 6202 afton place, los angeles, ca 90028. website: http/ www.aetherius.org. advanced spiritual church healing center encyclopedia of occultism& parapsychology

colony-wide concern. cotton mather played an active role in the trials. he believed the devil was at work in salem, and authored the response of the boston ministers on the necessity of the trials. however, he warned against a too ready acceptance of spectral evidence. additionally, he spoke on the occasion of the hanging of former parish minister george burroughs. when burroughs flawlessly spoke the lord s prayer, which supposedly a witch could not do, mather rose to quiet the crowd and allowed the execution to continue. however, it was mather who personally called upon governor phelps, who had spent much of the summer away from boston fighting the indians, to stop the trials which had reached such large proportions. in the end, the court sentenced 31 (including 25 women) to death. ninete

t keeping with the import of the term itself. in mark 1:2, it is applied to john the baptist: behold i send my messenger (i.e, angel) before my face, and the word is the same( malak) in the corresponding prophecy of malachi. in hebrews 12: 22, 24, we read: ye have come to an innumerable company of angels, to the spirits of the just, and this idea of their great number is sustained by the words of the lord, where, for example, he declares that twelve legions of them were ready upon his demand. in the revelation of st. john, a vast idea of their overwhelming number is indicated. their song of praise is described as the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings. the angels form the armies of heaven, and military terms are commonly quot

evils. the idea that evil spirits acted in multitudes under one person appears in mark 5:9, where, when he is asked his name, the evil spirit answers: my name is legion for we are many. in the bible two orders are mentioned in scripture, angels and archangels; but the latter only occurs twice, namely, in jude, where michael is called an archangel, and in i thessalonians 4:16, where it is written: the lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of god. gabriel and michael are the only angels mentioned by name. the archangel michael appeared to daniel and will lead his angelic army against the people of god (revelation 12:7. the mention of michael by name occurs five times in scripture, and always in the character of a chief militant. in d

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and shower your wealth upon us. the development of compact discs and digital recordings has made mantra recordings more available in music st

w york: ma yoga shakti international mission, 1984. mazdaznan temple association a zoroastrian group founded in 1890 by ottoman zar- adhusht hanish (1854.1936. the name mazdaznan is derived from the persian mazda and znan which hanish translated as master thought, although this interpretation might be questioned by persian scholars. as a zoroastrian group, members affirm the monotheistic faith in the lord god mazda, the creator of humanity. god finds expression in the holy family of father (the male creative principle, mother (the procreative female principle, and child (destiny/salvation. hanish was born in leipzig, germany. when only a boy, he was supposed to have been taken to a persian monastery at math-el-kharman and taught every major art and science, including occultism. early in th

hat we term extreme unction was the pure and simple practice of the master s traditional medicine, both for the early christians and in the mind of the apostle saint james, who has included the precept in his epistle to the faithful of the whole world. is any man sick among you, he writes, let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, as necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether from remembrance by the traditional doctrine, and it is perpet- encyclopedia of occultism& parapsychology. 5th ed. medicine, occult 1007 uated

ependent preacher in north korea. his activities were curtailed by his arrest by the north korean government. released in 1950, he spent three years preaching in pusan and then moved to seoul and founded the unification church in 1953. some of his revelations, containing the basic ideas that had been revealed to him, were published in 1957 as the divine principle. moon is seen by his followers as the lord of the second advent, who has come to complete christ s unfinished work. his teachings strive to create god-centered families in order to make the world a better place for christ s second coming. in 1960 he married his present wife, hak ja han, who has, in bearing 12 children, helped moon complete his messianic task. moon hand-selects marriages between his followers which fulfills his vis

iety. according to theosophical teachings there exists a spiritual hierarchy composed of individuals who have finished their round of earthly reincarnations and have evolved to the spiritual planes, from which they guide the affairs of humanity. those members of the hierarchy closest to humanity are the lords of the seven rays (of the light spectrum. each ray represents a particular virtue, which the lord of that ray exemplifies. master morya, frequently referred to as simply master m, is the lord of the first ray and exemplifies will or power. he is one of the two hierarchical founders of the theosophical society. blavatsky claimed a majority of her communications with the masters came from him. he takes as students some members who have been prepared by their past lives and also becomes

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

later gave it to another family, which had had the manuscript in its possession since at least the early 1940s and showed it to chalker. chalker could find no evidence that it was a recent literary or historical hoax. birmingham wrote that on the evening of july 25, 1868, i had a wonderful dream, a vision, while standing under the verandah of the cottage he rented. looking up into the sky, he saw the lord bishop of syd n e y s head in the air looking intently upon me in a frow n i n g half laughing mood. as it passed in an easterly direction, it faded out, then re a p p e a re d b r i e fly twice more. i retraced the course the head had taken and just in the spot where i first saw the head i saw an a rk, he wrote. as he stood and studied it, he said aloud to hims e l f, well, that is a bea

bible frequently refers to the voice of god on many occasions. is there any voice more spectacular than elvis presley s? she asks. the psalms even predict that presley one day would disappear: i am shut up and i cannot come forth (psalms 88:8) and how long, lord? wilt thou hide thyself forever (psalms 89:46. isaiah 4:2 states that when the messiah comes, in that day shall the branch [messiah] of the lord be beautiful and glorious. godfrey remarks, now, picture elvis at his aloha from hawaii concert, resplendent in his jeweled american eagle jumpsuit. curiously enough, the eagle is also a symbol for christ (godfrey, 2000. according to godfrey (as well as more mainstream presley biographers such as peter guralnick, presley had a religious vision in the arizona desert in march 1965. just out

need for the bible because of their closeness to its author. in their first meeting stranges learned that seventy-seven venusians were living secretly in the united states, but that number was subject to constant change because the space brothers were always coming and going. val himself was scheduled to return to venus on march 16, 1960. the venusians had come to earth to help mankind return to the lord. on the morning of fe b ru a ry 5, 1968, va l thor phoned stranges and instructed him to meet at the san diego airport. from there, the two drove across the border into a coastal t own in sonora, me x i c o. near there, they b o a rded a flying saucer with a large crew, including a woman named teel. inside va l s c o m p a rtment, stranges learned that his friend had spoken with sen. ro b

FAUST

e today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift b

oor wight, had you not given him that gleam of heavenly light. he calls it reason, only to pollute its use by being brutaler than any brute. it seems to me, if you ll allow, your grace, he s like a grasshopper, that long-legged race that s made to fly and flying spring and in the grass to sing the same old thing. if in the grass he always were reposing! but in each filthy heap he keeps on nosing. the lord you ve nothing more to say to me? you come but to complain unendingly? is never aught right to your mind? mephistopheles no, lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly

ow faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet

ead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled of my own volition. i like full, fresh cheeks best of all the lot. i m not at home when corpses seek my house; i feel about it as a cat does with a mouse. the lord tis well! so be it granted you today! divert this spirit from its primal source and if you can lay hold on him, you may conduct him downward on your course, and stand abashed when you are forced to say: a good man, though his striving be obscure, remains aware that there is one right way. mephistopheles all right! but long it won t endure! i have no fear about my bet, be sure! when i atta

your course, and stand abashed when you are forced to say: a good man, though his striving be obscure, remains aware that there is one right way. mephistopheles all right! but long it won t endure! i have no fear about my bet, be sure! when i attain my aim, do not protest, but let me triumph with a swelling breast. dust shall he eat, and that with zest, as did the famous snake, my near relation. the lord in that too you may play your part quite free; your kind i never did detest. of all the spirits of negation the wag weighs least of all on me. mankind s activity can languish all too easily, a man soon loves unhampered rest; hence, gladly i give him a comrade such as you, who stirs and works and must, as devil, do. but ye, real sons of god, lift up your voice, in living, profuse beauty to

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rises is symbol alone; what there ne er suffices as fact here is known; all past the humanly wrought here in love; the eternal-womanly draws us above. fi wthis chart shows the correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzva

own mystical laboratories. i will refer to this gentleman, who is now retired from teaching, as our mentor. he never put his name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never

odes of behavior and traditions institutionalized by the priesthood (kohanim) of the centralized temples in jerusalem. the strict codes reflected the extraordinary level of levitical purity that had to be maintained to enact the high level rituals performed in the first temple, which housed the ark of the covenant. within that context, the priests needed to be like angels who attend the throne of the lord hvhy. the kohanic codes had a significant impact on the development of the pharisaic rabbinate centuries later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural exegesis attrib

he religion of their desert hebrew forebears might have been radically different in practice than rabbinical judaism. the word rabbi is not to be found in the hebrew torah and only finds limited usage in the entire tanakh (torah, prophets, and writings, where it is used to denote tribal leaders and other authorities.5 master yeshuvah told his disciples not to take the title rabbi, and taught that the lord hvhy is the only true rabbi.6 the anthropological and linguistic elements that shaped the nomadic israelite tribes are topics of much conjecture and dialogue among ancient near eastern scholars from a variety of disciplines. the first book of the torah (called torah b reshith) says that abraham came from ur of the chaldees. what were the history, ethnic composition, and cultural and relig

ry other mystical tradition, the mystical qabalah contains three seemingly contradictory operative perspectives that correspond to three levels of awareness. vedantic philosophy calls these three levels of awareness dualistic (dvaita, qualified non-dualistic (vasishtadvaita, and unqualified non-dualistic (advaita).8 within the context of the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is the vantage of the normal waking state of most humans. an aspirant with this perspective would generally have a predominant mood toward their chosen ideal, regarding themselves as a servant to their divine master, or as a child to their divine father or mother, etc. the qualified no

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

wever, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has preserved for us fragments of the lost greek original: hermes, in the book which is entided the perfect word, made use of these words "the lord and creator of all things, whom we have thought right to call god, since he made the second god visible and sensible. since, therefore, he made him first, and alone, and one only, he appeared to him beautiful, and most full of all good things; and he hallowed him, and altogether loved him as his own son."4 1 lactantius, div. inst, i, vi; english translation by w. fletcher, the works of la

erience, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through th

c are divided' note in the egyptian theological system here presented the great importance of the sun and the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclepius. they are animated statues full of sensus and spiritus who can accomplish many things, foretell

be full of stars, the stars will stop their courses in the heaven. every divine voice will be silenced, and will be silent. the fruits of the earth will moulder, the soil will be no longer fertile, the air itself will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to pass, o asclepius, then the lord and father, the god first in power and the demiurge of the one god, having considered these customs and voluntary crimes, endeavouring by his will, which is the divine will, to bar the way to vices and universal corruption and to correct errors, he will annihilate all malice, either by effacing it in a deluge or by consuming it by fire, or destroying it by pestilential maladies diffused i

nscription: deus omnium creator secum deum fecit visibilem et hunc fecit primum et solum quo oblectatus est valde amavit proprium filium qui appellatur sanctum verbum. as scott has pointed out,1 this inscription is an abbreviated latin translation of the passage in the asclepius as quoted from the greek by lactantius and which that father emphasised so strongly for its mention of the "son of god "the lord and creator of all things, whom we have the right to call god, since he made the second god visible and sensible. since, therefore, he made him first, and alone, and one only, he appeared to him beautiful, and most full of all good things; and he hallowed him 1 scott, i, p. 32. 42 ficino's "pimander" and the "asclepius" and altogether loved him as his own son' all the points in the inscri

FRATER TENEBROUS CULTS OF CTHULHU

entification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing principle in that he rules at the heart of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relationship c

FREEMASON BLUEBOOK

d be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessing, even life forevermore. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (2 of 76 [11/22/1999 11:51:54 am] prayer at closing a lodge o god, our creator, preserver, and benefactor, unto whom all hearts are open, all desires known, and from whom no secrets are hid, we heartily thank thee for the fraternal communion that we have been permitted through

and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew that descended upon the mountains of zion; for there the lord commanded the blessing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and l

f sufficiently familiar with the preceding degree to be able to work his way into a lodge open on that degree. if objections are made to his advancement, they must be submitted to the lodge and their sufficiency determined by a twothirds vote. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (13 of 76 [11/22/1999 11:51:55 am] first section. lesson. thus he showed me: and behold the lord stood upon a wall made by a plumbline, with a plumbline in his hand. and the lord said unto me,amos, what seest thou? and i said, a plumbline. then said the lord, i behold, i will set a plumbline in the midst of my people? israel: i will not again pass by them any more. in some jurisdictions, the following lesson is read: though i speak with the tongues of men and of angels, and have not

riginated: the early constitutions do not mention it, but in 1742 a caricature of a masonic funeral procession was published, and in 1754 aregulation was adopted restraining the custom. a service was first published in 1772 by william preston, in his "illustrations of masonry" masonic funeral service. chaplin:i will lift up mine eyes unto the hills; from whence cometh my help? my help cometh from the lord, which made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the mo

ch made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood. again we lament t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e glad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come again and receive you" later, john saw in a vision the new jerusalem descending from heaven, and paul taught the thessalonians by the word of the lord that those who are christ's at his coming shall be caught up in the air to meet him and be with him for the age. this is in line with the tendencies shown by past developments. the lemurians lived very close to the fiery core of the earth. the atlanteans inhabited the basins somewhat further away from the center. the aryans were driven by the flood to the hilltops where they are now livin

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

effort or initiative, but scorned the offering of cain because derived through his own divine creative instinct akin to that of jehovah. cain then slew abel, but did not thereby exterminate the docile creatures of jehovah, for we are told adam knew eve again and she bore seth. seth had the same characteristics as abel and transmitted them to his descendants, who to this day, continue to trust to the lord for everything, and who live by faith and not by work. by arduous and energetic application to the world's work the sons of cain have acquired worldly wisdom and temporal power. they have been captains of industry and masters of statecraft, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the

ll found full fruition. thus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the craftsmen, the sons of cain. so far, the honors were even, the achievement equal. solomon was contented; he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age

the masonic account with this veiled word of the bible. the masonic story runs as follows: when hiram had about completed the temple, he commenced to cast the various vessels required in the service according to designs made by solomon as agent of jehovah. chief among these was the great laver, intended to hold the bath of purification, through which all priests must pass to enter the service of the lord. this, and all the lesser vessels were successfully cast by hiram, as recorded in the bible. but there is an important distinction between the vessel and the molten sea which it was designed by hiram to contain, and until that had been successfully poured, the vessel was without virtue, so far as purifying properties were concerned; until then it could no more cleanse the sin-stained soul

as an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us* and now has he obtained a more excellent ministry by how much also he is

here should be no place for a second. but finding fault with the old he saith 'behold the days come when i will make a new covenant with the house of israel and with the house of judah, not according to the covenant that i made with their fathers in the day when i took them by the hand and led them out of the land of egypt, because they continued not in my covenant, and i regarded them not 'saith the lord* for this is the covenant that i will make to the house of israel after those days, saith the lord 'i will put my laws into their minds and write them in their hearts, and i will be to them a god and they shall be to me a people and they shall not teach every man his neighbor and every man his brother saying, know the lord, for all shall know me from the least to the greatest" the foregoi

FULL MOON RITUALS

book. from which arises the ace of cups "uncover you face, beautiful mother. she had no more of a glow than do you, aeons ago when all was born. there are no promises in life except that we may live it" the acorns hold his awareness long. this path is private, yet he smiles openly at sus before moving to her newly woven web. from which hooves and antlers flash "you have asked closer commune with the lord of the hunt. thus are you given that opportunity. remember that a good teacher finds learning in another's instruction" and the sage. aromatic, pungent, resilient- prospering in the garden of a strong woman "tend this well, dear morgan. as your sage expands its reach, so may you" over the bloodstone. blue, moons and medicine; healing "jess, our energy she has, and you may be the envoy of

FULLER J F C SECRET WISDOM OF THE QABALAH

he 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; there-fore all thoughts are images of god's thought, and the mo

ed through good or evil. it is, as it were, the beam of light of a magic lantern, the slides it penetrates being the nature of man. as long as these slides exist there can be no perfect vision of god and, consequently, no perfect union. when moses said to god, gi beseech thee, show me thy glory h, the answer he received was: thou canst not see my face: for there shall no man see me, and live. and the lord said, behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that i will put thee in a clift of the rock, and will cover thee with my hand while i pass by: and i will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. 37 which means that man, if he wills, can see god's lower manifestation

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 which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether

ion. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellec

n the form of 'hokmah, the son of kether, wisdom renders comprehensive the abstract thought in an association of ideas. philo names it messiah, and st. john christ. st. paul says: but we speak the wisdom of god in a mystery, even the hidden wisdom, which god ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the lord of glory. 14 referring to christ as the sun, this same apostle says: who is the image of the invisible god, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and b

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

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

cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup of the lord, water alone cannot be offered, even as wine alone cannot be offered. for if anyone offer wine only, the blood of christ is dissociated from us; but if the water be alone, the people are dissociated from christ"[10 [10] epistles of cyprian, vol. i, pp. 215-217. the sacrament of the lord's supper, at which wine is mysteriously converted into the essence of deity, or into the blood of chris

mind, however, that as man had not at that time been created, if there were no female element present, this excess of politeness on the part of the "lord" was wholly lost. surely, in a matter involving such an enormous stretch of power as the creation of man independently of the female energy, we would scarcely expect to find the high and mighty male potentate which was subsequently worshipped as the lord of the israelites laying aside his usual "i the lord" simply out of deference to the animals. in christian countries, during the past eighteen hundred years, the greatest care has been exercised to conceal the fact that sun-worship underlies all forms of religion, and under protestant christianity no pains has been spared in eliminating the female element from the god-idea; hence the igno

all the nations of the earth in its three capacities as creator, preserver, and destroyer or regenerator each female and male. melchizedek, who was a priest of the most high god, blessed abraham, who was a worshipper of the same deity. on this subject dr. shuckford says "it is evident that abraham and his descendants worshipped not only the true and living god, but they invoked him in the name of the lord, and they worshipped the lord whose name they invoked, so that two persons were the object of their worship, god and this lord: and the scriptures have distinguished these two persons from one another by this circumstance, that god no man hath seen at any time nor can see but the lord whom abraham and his descendants worshipped was the person who appeared to them" we are told that when ch

worshipper of idols, we are assured that "the peculiar privilege vouchsafed to him lay in the revelation of god's holy name, yod-he-vau. there is indeed much evidence going to prove that the people represented by abraham understood the earlier conception of a deity, and that while the great universal principle whose name it was sacrilege to pronounce was still acknowledged, there was another god (the lord, the same as in china, whose worship they were beginning to adopt "and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will give me bread to eat, and raiment to put on, so that i come again to my father's house in peace; then shall the lord be my god" he then declared that the pillar or stone which he had set up, and which was the emblem of m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the 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

allowsthe hiereus to step between and so passes to n. where he takes his place on the right of stolistes.thekerux, hegemon, hiereus, stolistes and dadouchos circumambulate the temple with the sun.thehiereus passes hierophant once, the hegemon twice and the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of

lose to the altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor wil

GILBERT THE MAGICAL MASON

al virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power, and theglory-malkuth,netzah, and hod] many triads may be formed, and different authors speak of different numbers; thus frater s. c. gould, of manchester, new hampshire, describes nine; fra. macgregor mathers

like the physical body, is subject to similar change at death. consider next the formation of eve, the first female, in genesisii.21-23:here we have the so-called jehovisticnarrative, in which the hebrew divine names are jehovah elohim,ihvhalhim,and these are rendered into the english words'lordgod 'and he took one of his [adam's] ribs 'and of the ribanomalies inthebiblical views of man 143which the lord god had taken from adam, made he a woman. now this wordribsuggests the ideaside;the hebrew word istzlo,tzaddi, lamed, and ayin, which has a suspicious resemblance to the wordtzlm,a shadow form. consider next that eastern occultism teaches that there is a curious connection between the spleen, an organ lying on the liftside,and the astral form- clairvoyants report having seen the astral fo

it will be almost impossible to find preserved in the hebrew any clear distinction between the animal soul and the life, for nephesh and chiah are often used in conjunction, and often one for the other. another word also is found presenting the same ideal; but it144themagical masonis used in conjunction with chiah, and this is neshamah, in the form 'n eshamath chiim; as in genesisii. 7, we read 'the lord god breathed into his nostrils thebreathof lifeand man became alivingsoul'.here the former phrase is neshamath chiim and the latter nephesh chiah.theroot word is npsh, meaning 'he breathed',i.e.,lived. nshm is also a root word, meaning 'he breathed (all hebrew words may be traced to root-words of two or three letters) samuel frey, in hisdictionary,1815, gives a variety of translations for

tsxix,19: men who possessed curious books burned them before paul. as regards divination in general, this magical art is repre255 sented by three hebrew words--maquesem, kasiphim, and lachash. in numbers xxii. 7, the elders of moab and of midian have rewards for divination. in deuteronomy xviii, 9-10, diviners are condemned, and the jews are to consider them as an abomination. in ezekiel xii. 24, the lord denies the use of diviniation to the people of israel. in ezekiel xiii. 7, 23, diviners are forbidden. in the new testament we find a note in actsxvi,16: a damsel has powers of divination, she brought her masters much money; paul cast out the spirit, and she lost her powers. in the bible there are many references to the stars, planets and zodiac. mazzaroth is a word found in job xxxviii

i,16: a damsel has powers of divination, she brought her masters much money; paul cast out the spirit, and she lost her powers. in the bible there are many references to the stars, planets and zodiac. mazzaroth is a word found in job xxxviii. 32, and is now believed to refer to the signs of the zodiac. genesis i. 14:'letthe lights of the firmament..be for signs' deuteronomy xxxiii. 14 'blessed be the lord for the precious things put forth by the moon.'thepleiades, called kimah, and the constel255 lation orion, as kesib, are found mentioned in jobix.9. orion appears to have been also a name applied to nimrod the mighty hunter ruler. amos v. 8 speaks of the seven stars, and orion.thename arcturus, called ash and aish, is believed by some to be stars of ursa major, and not the star now so cal

GILBERT THE SORCERER AND HIS APPRENTICE

e almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good wil

the 'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites are found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says-'thebeloved of thelordshall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of benjamin are- green, a wolf. these suit the character of (t )partly keen, partly of the nature of jupiter, and partly brutal.ofzebulon (v\)jacob says 'zebulon shall dwell at the haven of the sea, and he shall be for a haven of ships, and his border shall be unto sidon' moses says 'rejoice

spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed from dunvegan. the room melts away; up in the sky i catch the gleam of tartan, and i see him at last- my boy 255 beautiful and brave as i saw him last, and now comes swelling the grand cadence of our pibroch. there is a great white light that issues from the etern

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

rs of aladdin, but nothing happened. somewhat disappointed, but not discouraged, iputthe precious bottle under my pillow. but nosoonerwas i asleepthanscmedark form seemed pressing upon me, and long tentacles were round my throat. i woke gaspingandabsolutely unable to breathe, struggle as i would. with a frantic effort lcontrived to make the siga of the cross,wltchcraft267rituals151and to commence the lord's prayervaad the pressure began to relax, and i was able to drawastruggling breath;butthe sensation was oneofextremepain.it was as though i had swallowed a ball of horsehair, which were being slowly dragged out hair by hair through lacerated nerves.thebottle was broken. i contrivedtothrowitoutof the window,267 and kept my own counsel as to the formula, burning the tell-tale parchment. my

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

4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heavenly emblems6[6. 3[3] pernety translated les mereeilks du ciel et de l enfer. berlin, 1782, 1786; and la sagesse angelique sur l amour diein, et sur la sagesse divine. berlin, 1786. for pernety

GLOBAL FREEMASONRY

an system. the verses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to exercise an important influence over pharaoh; pharaoh would often consult them and, from time to time, follow their suggestions. the verses quoted below show the influence that this council had on pharaoh: moses said "pharaoh! i am truly a messenger from the lord of all the worlds, duty bound to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure w

reported in the holy book of the jews itself the old testament. in the book of nehemiah, a kind of history book within the old testament, the jews confess their sins and repent: then those of israelite lineage separated themselves from all foreigners; and they stood and confessed their sins and the iniquities of their fathers. and they stood up in their place and read from the book of the law of the lord their god [for one-fourth] of the day; and [for another] fourth they confessed and worshiped the lord their god. then jeshua, bani, kadmiel, shebaniah, bunni, sherebiah, bani [and] chenani stood on the stairs of the levites and cried out with a loud voice to the lord their god.[they said..they [our fathers] were disobedient and rebelled against you, cast your law behind their backs and ki

s that jacob, ancestor of the israelites, wrestled with god, and won. this is clearly a story invented to confer the israelites with racial superiority, in emulation of the racial feelings widespread among pagan peoples (or, in the words of the qur'an "fanatical rage) there is a tendency in the old testament to present god as a national deity that he is god of the isrealites only. however, god is the lord and god of the universe and of all human beings. this notion of national religion, in the old testament, corresponds to tendencies of paganism, in which every tribe worships its own god. in some books of the old testament (for example, joshua) commandments are given to commit horrible violence against non-jewish peoples. mass murder is commanded, with no regard for women, children or the

god and obey me. i do not ask you for any wage for it. my wage is the responsibility of no dcl materialism revisited masons believe in materialism and reject the idea of life after death. sometimes the concept of life after death appears in masonic texts, but, as inthe myth of hiram depicted here(left, what is meant by it is the continuation of the memory of a person's name in this world. one but the lord of all the worlds. do you build a tower on every hilltop, just to amuse yourselves, and construct fine buildings, hoping to live for ever, and when you attack, attack as tyrants do? so heed god and obey me (qur'an, 26: 124-131) the mistake these godless people committed was not the construction of fine buildings. muslims also give importance to art; by producing it, they try to beautify t

GNOSTIC HANDBOOK

scendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestations or interpreted in an allegorical fashion. in the zoroastrian faith titles such as ahura mazda are superlative definitions of a first cause, while in the later derivative mithraic faith god was defined as zurvan or the lord of time, since fate or time was believed to be the principle which is beyond all things. for the gnostic, god simply is. he/she/it is the one source beyond and behind all things, in both the zoroastrian and israelite faiths god is usually simply called lord as this designates a title of respect for a superior. while these definitions are all, in some sense, useful, mystics and gnostics us

r fullness, because it is filled to the brim with light and life. at the same time, the major spiritual forces within it are known as aeons. while in the gnostic tradition we tend to emphasize the three principles, the divine will, logos and sophia and the seven spirits or aeons, there is a universe of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning

his bodily vehicle into a form that was made pure enough for the communion with the logos. jesus as an individual, discrete being (michael) still existed but communed with the logos within him. jesus was not and is not god or the logos or christ, he became christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and refers to the state of sonship to the lord of wisdom. jesus at his baptism communed with the mind of god (logos, his actions came to embody the spirit of god (sophia) and he became a full son of god (christ. we speak of god, of the son, his word, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an efflue

and is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i w

ut my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. then shall they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

f the alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation or action of a secondary spiritual source. in the gnostic interpretation of the biblical myth for example, we have the defection of lucifer and a battle between michael and satan, which results in the creation of matter. in the zoroastrian model we have ahura mazda, the lord of light, and the secondary force as ahriman. depending on the period, the zoroastrian model varies, sometimes we have spenta mainyu battling ahriman, other times we have a more warrior version of ahura mazda doing battle, however, the duality is still the same. if we decide to use the biblical mythology for its symbolic value, we would arrive at a structure like that seen illustrated in

of transformation is unlikely, and hence, as we communicate further with the hga a close relationship is formed. however, union with the hga is normally reserved for the evolutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of gnostics who have tried to artificially bring about union with the hga and become convinced they are the lord of wisdom himself or at least some vast entity. self delusion is the price they paid and one of the biggest risks on the spiritual path. there are many risks on the path of transfiguration, be aware of them! the process of awakening the light self is central to gnostic practice, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is

n be received into the psychic/ mental structures, while at the same time limiting the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed and more light is received again. the seven churches or chakras hence form a central aspect of the spiritual practice of transfiguration. the mystery of the seven churches these seven are the eyes of the lord, which range throughout the earth. zechariah 4:10 the seven churches of the revelation of jesus christ to st. john have many meanings. in keeping with multiple levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. meaning of name

their distorted application, a more transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the

ridge between the invisible spirit (ain) and the sephira of the tree of life. each gnostic theurgy page 104 of the letters can be related to colours, sounds, images and all manner of correspondences. these correspondence represent the vibration or essence of which each letter is a symbol. the letters are divided into three groups, each representing a different phase of the emanation process. yah, the lord of hosts, the living god, king of the universe, omnipotent, all kind and merciful, supreme and extolled. who is eternal, sublime and most holy ordained and created the universe in twenty two mysterious paths. namely out of the seraphim who art three: idea, word and word in form, which are in him one and the same. they consist of a decade out of nothing and twenty two fundamental letters (

GOETIA LUCIFERIAN

of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, wa

ith azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four

the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the queen of the sabbat the v

u have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath

f the earth, from which my dagger commands thee, appear and move, materialize in this meeting place of spirits. i conjure thee, spirit n. who shall appear before me, in circle and center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom and truth, descend

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

laming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest fort

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

laming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subte

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

laming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure an

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

laming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

e wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding 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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

f the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding 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 gabrr

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding 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 rap

GOLDEN DAWN RITUALS D

temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, yo

GOLDEN DAWN RITUALS E

otto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written 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 w

GOLDEN DAWN RITUALS ENOCHALL

angle of water tablet. apila: live/ liveth/ liveth forever. aplst: angel, also known as apst. apm: cacodemon of fire angle of air tablet. apms: subservient angel of fire angle of earth tablet. aps: cacodemon of fire angle of fire tablet. apst: subservient angel of air angle of fire tablet, also known as aplst. aqlo adohi: in thy kingdom. aqlo: in thy. aqlondoh: in thy kingdom. ar envay ovof: that the lord might be magnified. ar: fan (v/ winnow/ van/ that/ so that. ar tabas: that govern. arac: subservient angel of fire angle of fire tablet. arb: according. arbiz: commanding angel of earth angle of earth tablet. arcacosgi: to vanne the earth. arcozior: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unk

associated with luna (45. baeovib/ baeouib: one of the names of god/ righteousness (cf. baltoh. 10 baeovib: righteousness. bafouib: name righteousness. bag: name of the twenty-eighth aethyr. bagenol: prince, associated with venus of luna (44. bagie/ baghie: fury. bagle/ baglen: because/ for that reason/ why/ for what reason? bagle a cocasb i cors ta: for the time is such as. bagle zire: for i am the lord. bagle: for/ for why/ for the/ for to. bagle: because/ for that reason/ for what reason/ why? bagledf: prince associated with luna. baglen: because. bahal: cry aloud/ cried loudly. baia: subservient angel of fire angle of earth tablet. balceor: prince, associated with saturn of jupiter (24. baldago: prince, associated with jupiter of mercury (35. balg: subservient angel of water angle of

: name of venus heptagon 2. el: angel (filia lucis, associated with sol, name of saturn heptagram point/ one/ first/ the same. elo: first (cf. el. elzap: course. elzarp tibl: her course. elzarp: course. em: nine. emetgis iaiadix: the seal of honor. emetgis: the seal (not the mammal. emna: here/ herein. emod: 8763. ems: cacodemon of fire angle of earth tablet. enay: lord, also see na. enay butmon: the lord hath opened his mouth. enr: cacodemon of earth angle of fire tablet. eocl: subservient angel of water angle of water tablet. eol: make/ made (cf. eolis. eolis: making (cf. eol. eolis ollog orsba: making men drunken/ drunk. eoo: center square of name 4. eophan: lamentation (cf. ser. eors: thousand. ephra: angel ruling phra and companions. era: cacodemon of earth angle of earth tablet. eran

ng. gmma: subservient angel of water angle of water tablet. gmnm: subservient angel of water angle of fire tablet, also known as gmdnm. gna (meaning unknown) gnay: does. gnay limlal: doth his treasure. gnetaab: your governments. gnonp: garnish (v. go sa a: a stranger. goaal: creator. gohe: say/ saying/ said/ he says. gohed: one/ everlasting. gohel: sayeth the first. gohia: we say. goho iad: saith the lord. goho: saith. 26 gohol: saying. goholor: lift up/ raise. goholore: lift up/ raise (cf. farzm. gohon: have spoken/ said/ spoken. gohulim: it is said. gohus: i say. gomg: subservient angel of water angle of earth tablet. gomziam: govenor of the third division of the aethyr rii (87. gon: name of the enochian letter representing i. gono: faith. gonsag (meaning unknown) go o al: qaal, creator

ins. i ta: is as. i vmd: is called. i za zaz: have framed: ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ supreme life. iada: god. iad baltoh: the god of righteousness. iad oi as momar: of him that is, was, and shall be crowned. iad: god/ the god/ the lord/ of him. iadnah: the ark of knowledge/ knowledge/ divine knowledge. iadnamad: knowledge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of water angle of earth tablet, also known as iamhl. iaiad: of the highest. iaiadix: honor. iaial/ ia ial: include/ conclude us. iaida: a title of

GOLDEN DAWN RITUALS F

, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction 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. le

GOLDEN DAWN RITUALS G

ts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by 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 a

GOLDEN DAWN RITUALS J

personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall

GOLDEN DAWN RITUALS K

to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, 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

and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto 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 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 rais

GOLDEN DAWN RITUALS SADD

n the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the de

GOLDEN DAWN RITUALS T

x three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od 10 the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the o

my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i 12 of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, strong

mbrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have 13 abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the drag

our creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your 17 qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the s

GOLDEN DAWN RITUALS T3

x three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the oliv

nto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian 12 rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, stro

emembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the d

our creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 17 o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the s

GOLDEN DAWN RITUALS U7

gh all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (femi

GOLDEN DAWN RITUALS VENUSZAM16

enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south

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 hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o y

ine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, 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. i am he, the bornless spirit having sight in the feet, strong and 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

hou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their uns

GOLDEN DAWN RITUALS Z1

nted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am 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 not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west bu

h, passes twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore

GOLDEN DAWN RITUALS Z2

s, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said

his wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then, holding the wand by the black end, and directing the flower over the head of the form, let him say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the thing that they see not, and comprehend not the thing they behold. k. the magician says, pass toward the north, shrouded in darkness, o form of, into which i have elected to transform myself. then let him repeat the usual oration from the throne of the east. the

g to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar in the position of the candidate in the enterer, and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. he raises his astral right hand holdi

t to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if from its nature the mixture will not admit of entire blackness, exami

GOLDEN DAWN RITUALS Z3

dgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate 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

ticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior

GOLDEN DAWN RITUALS ZAM10

ters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i 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 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. step 5 stand west of the altar, face east, and recite the enochian spirit invocation. oh-el so-noo-ef vah-oh-ar-sah-gah goh-hoh ee-ah-deh bah-el-teh, eloh- en-ess-heh kah-el-zohd voh-en-peh-hoh. soh-beh-rah zohd-oh-el roh-ar ee tah en-ah-zohd-peh-ess, oh-deh gah-rah-ah tah mah-el-peh-ar-gah. deh-ess hoh-el-kuh kah-ah noh-heh-toh-ah zohd-ee-em-zohd, oh-deh koh-em-mah-heh t

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 the name of the lord of the universe, and by the aspiration of thine own higher soul, o shroud of darkness and of mystery, i conjure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may see me not, nor 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

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

GOLDEN DAWN RITUALS ZAM11

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 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 sufferin

would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest o

GOLDEN DAWN RITUALS ZAM12

ry red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. 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

GOLDEN DAWN RITUALS ZAM13

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 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"

GOLDEN DAWN RITUALS ZAM14

. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom 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 not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the

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

GOLDEN DAWN RITUALS ZAM16

enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. bef

ds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do

le light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, 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" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, 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. i am he, the bornless spirit having sight in the feet, strong and 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

hou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. la, ab, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen found

GOLDEN DAWN RITUALS ZAM17

in this table stuck a great nail somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plastering of the hidden door, and so, unlooked for, uncovered the door, whereat we did with joy and longing throw down the rest of the wall and cleared the door, upon which was written in great letters: post cxx annos patebo with the year of the lord under it. therefore we gave god thanks, and let it rest that same night, because first we would overlook our rota- but we refer ourselves again to the confession, for what we here publish is done for the help of those that are worthy, but to the unworthy, god willing, it will be small profit. for like as our door was after so many years wonderfully discovered, also there shall be opened a

GOLDEN DAWN RITUALS ZAM18

crificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom 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

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

GOLDEN DAWN RITUALS ZAM19

happy death by our fathers and by us, but brevity, which we do observe, will not permit at this present to make rehearsal of it; it is enough for those who do not despise our declaration to have touched upon it, thereby to prepare the way for their more close association and union with us. truly, to whom it is permitted to behold, read, and thenceforward teach himself those great characters which the lord god hath inscribed upon the world's mechanism, and which he repeats through the mutations of empires, such an one is already ours, though as yet unknown to himself; and as we know he will not neglect our invitation, so, in like manner, we abjure all deceit, for we promise that no man's uprightness and hopes shall deceive him who shall make himself known to us under the seal of secrecy and

GOLDEN DAWN RITUALS ZAM20

rtheast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" 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 ma

the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and

GOLDEN DAWN RITUALS ZAM21

visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "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 tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of

the sign of the enterer (when the invocation is complete by the four god forms, each one moves simultaneously to the other corners, beginning with his own, and ending it with his own, stabbing it with the sign of the enterer, holding it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the

ed for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitati

GOLDEN DAWN RITUALS ZAM22

union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to i

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

e sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy majesty! all things are created by thy design, and it is by thy command that the nile doth flow. thou art the lord of intelligence, and knowledge proceedeth from thy mouth to educate all that liveth, and even in death dost thou causeth the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause wh

eth from thy mouth to educate all that liveth, and even in death dost thou causeth the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while circulating the force within. say: 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 commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from w

if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla h

GOLDEN DAWN RITUALS ZAM24

d in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the ret

ns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein

os who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which

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

chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you whether you are prepared in your mind to accept the responsible office to which you have been appointed" hierophant "i am" chief adept "then you will kneel down, repeat the sacramental name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and lovin

GOLDEN DAWN RITUALS ZAM3

of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now

. 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 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

GOLDEN DAWN RITUALS ZAM5

e, 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 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

GOLDEN DAWN RITUALS ZAM7

n 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 the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou

GOLDEN DAWN RITUALS ZAM8

tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in a

cted from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason bene

GOLDEN DAWN RITUALS ZAM9

5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor 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 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of i

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

c men of deformed stature who possessed the land. enamoured of the light and beauty of the sun they determined to build a tower so high that its summit should reach the sky. having collected 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

hey could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesis, 4:22-4 graham hancock fingerprints of

te the world. there are many obvious resemblances between the mesopotamian flood myth and the famous biblical story of noah and the deluge7 (see 5 gilgamesh, p. 111. 6 ibid. 7 extracts from the book of genesis, chapters six, seven and eight: god saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. and it repented the lord that he had made man on the earth, and it grieved him at his heart. and god said, the end of all flesh is come before me; for the earth is filled with violence. and behold i, even i, do bring a flood of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven; and everything that is in the earth shall die. saving only noah and his family (whom he instruct

ood of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven; and everything that is in the earth shall die. saving only noah and his family (whom he instructed to build a great survival ship 450 feet long x 75 feet wide x 45 feet high, and ordering the hebrew patriarch to gather together breeding pairs of every living creature so that they too might be saved, the lord then sent the flood: in the selfsame day entered noah and ham and japheth, the sons of noah, and noah s wife, and the wives of his sons with them, into the ark they and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. and they went in unto noah int

, into the ark they and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. and they went in unto noah into the ark, two and two of all flesh wherein is the breath of life. and they that went in, went in male and female of all flesh, as god had commanded, and the lord shut them in. and the flood was upon the earth; and the waters increased and bare up the ark, and it was lifted up above the earth. and the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. and the high hills that were under the whole heaven were covered. and every man was destroyed, all in whose nostrils was the breath of life, and

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

undreds of years old, looks at the box with surprise and exclaims, companion king, this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of mann

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n 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 yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus a

nd truth" ln the narre of this same god, lift yourselves up 1 say. behold, his mercies flourish, and his name. has become mighty arnong us. in him we say, move, and descend. apply yourselves to us as you would to partakers of his secret wisdom in your creation. step 3. recite the seventh cali as follows: 128 the east s a house of virgins who sing praises among the flames of the first glory. there the lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices.they are clothed with ornaments of brightness, and they work wonders on all creatures. their kingdoms and continuance are like the third and fourth; strong towers and places of confort, the seats of merey and continuance. o you servants of mercy, move and appear! sing praises to the creator, and be

and look about me and say, are not the thunders of increase numbered 33, and do these not rule in the second angle? i have placed 9639 servants under them. none have yet numbered them, but one. in them, the second beginnings of things exists and grows strong. they are the successive numbers oftime.their powers are like those of the first 456. arise, you sons of pleasure, and visit the earth. i am the lord your god, who is, and who lives forever. in the name of the creator, move and show yourselves as pleasant deliverers, and praise him among the sons of men" step 3. recite the twelfth cali as follows "o you who range in the south, and who are the 28 lanterns of sorrow, bind up your girdles, and visit us. bring down your 3663 servants so that the lord may be m gnified.his name among you is

of this union is understanding. loe is below the abyss but is very close to the sephiroth, binah, and you will probably experience some of the powerful feminine forces flowing down from dinah. after a successful initiation you will see a vision of babalon and the beast somewhat like you did in the 16th aethyr, lea. however, because of your experience in vta you will now recognize the beast to be the lord of the city of pyramids. the symbol ism here is very important for you to clearly understand. the residents of vta have shed their blood and are reduced to a "little pyramid of dust" but they did not shed their blood into the cup of babalon and are thereby confined to vta. the lord of the city of the pyramids is also reduced to a "pyramid of dust" but he shed his blood into the cup of bab

of vta have shed their blood and are reduced to a "little pyramid of dust" but they did not shed their blood into the cup of babalon and are thereby confined to vta. the lord of the city of the pyramids is also reduced to a "pyramid of dust" but he shed his blood into the cup of babalon and thus shares in both the masculine and feminine currents. one of your magical tasks is to earn the title of the lord of the city of the pyramids yourself. in addi t i on t o the l eade r s of the hi e ra rchy of compassion who have dedicated their lives in the tradition of the bodhisattvas of mahayana buddhism, loe also contains their complement, the so-called black brothers. t h e s e a r e p e o p l e wh o h a v e r i s e n i n s p i r i t u a l understanding to this lofty height but who refuse to she

GREY W G CONDENSATION OF KABBALAH

f man, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

our ancient beast-fable the slyfox (loki still) carries off tlie stag's heart half-roasted (reinh. xlviii. lii. nor does this by any means exhaust the stock of such tales of travel. hans sachs 1^ 492 made up a poem in 1557 (and burc. waldis 4, 95 before him in 1537) how peter journeying with christ wished in the pride of his heart to rule the world, and could not so much as manage the goat which the lord had given into his hands for one day; again 1, 493 how they arrived at a parting of the roads, and asked their way of a lazy workman lying in the shade of a peartree, who gave them a gruif answer; then they came upon a maidservant, who was toiling in the sweat of her brow, but, on being asked, immediately laid her sickle down, and saw the lord into the right road 'be this maid' said the s

ighty lodges with the poor man, and allows him three wishes; to riigen comes the old beggar-man= wuotan, gets a night's lodging from a poor woman, and on leaving in the morning lets her dabble in the wishing business, which turns out ill for the envious neighbour. thiele (danmarks folkesagn 2, 306) finds the very same myth in fiinen, and here the traveller is peter again: the norwegian tale makes the lord god and peter come to dame gertrude and turn the stingy thing into a bird (p. 673. there is a popular joke about christ and peter being on a journey, and the saviour creating the first bohemian; and a netherl. tale preface^"1 (wodan'a p. xxxvii) about their putting up at an ogre's house in a wood, and being concealed by his compassionate wife, an incident that occurs in many other tales

dy death ensued. some say he lies buried at wiilperode near hornburg^ this hachelnberg' fatsches' in storm and rain, with carriage, horses and hounds, through the thiiringerwald, the harz, and above all the hachel (a forest between halberstadt, groningen and derenburg, conf. pi-aet, weltb. 1, 88. on his deathbed he would not hear a word about heaven, and to the minister's exhortations he replied' the lord may keep his heaven, so ho leave me my hunting' whereupon the parson spoke' hunt then till the day of judgment' which saying is fulfilled unto this day" a faint baying or yelping of hounds gives warning of his approach, before him flies a nightowl named by the people tiitosel (tvit-ursel, tooting ui*sula. travellers, when he comes their wa,j,fall silently on their faces, and let him pass

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

uia in appellatione mallei antiquus hostis exprimitur, propheta testatur, dicens: quomodo confractus est et contritus malleus universae terrae (jerem. 50, 23. conf. 51, 20. the two notions of a chastising god and of a hostile heathen power seem here to meet. in donar's hand the hammer was at once a consecrating and a crushing tool: stormwind, ivhirhvind, phenomena which old heathenism ascribed to the lord of thunder, and later superstition> danish story of a devil shut up in a box, thiele 1, 18. km. no. 99. 1000 devil. to giants or devils (p. 635-6. superst. i, 522^ and esth. 100, are in some parts of germany called hammer, either from their violent destructive action^ or because the devil is imagined to have stirred them up^ in rhenish westphalia, when the wind suddenly throws the doors o

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

arried on her head, beside four other pillars in her apron; but as she was crossing the ney, she let one pillar fall into saintfront marsh (mem. des antiquaires 7, 31. according to a greek legend, athena was fetching a mountain from pallene to fortify the acropolis, but, startled at the ill news 538 giants. brought by a crow, she dropt it on the way, and there it remains as mount lykabettos. 1 as the lord god passed over the earth scattering stones, his bags burst over montenegro, and the whole stock came down (yuk. 5. like the goddess, like the giants, the devil takes such burdens upon him. in upper hesse i was told as follows: between gossfelden and wetter there was once a village that has now disappeared, elbringhausen; the farmers in it lived so luxuriously that the devil got power ove

hs from water, fire, earth, stones, plants, beasts, birds and worms, nay from plagues personified, that they would not harm him; one single shrub she let off from the oath, because he was too young, sn. 64. afterwards all creatures weep the dead baldr, men, animals, plants and stones, sn. 68. the os. poet of the heliand calls dumb nature the unquethandi, and says 168, 32: that thar waldandes dod (the lord s death) unquethandes so filo antkennian scolda, that is endagon ertha bivoda, hrisidun thia hohun bcrgos, harda stenos clubun, felisos after them felde. it is true these phenomena are from the bible (matth. 27, 51-2, yet possibly a heathen picture hovered in the author s mind (as we saw on pp. 148. 307, in this case the mourning for baldr, so like that for the saviour. herbort makes all

ere told of a man and the devil. such overlapping of the beast-fable with other traditions is an additional guarantee of the epic nature of the former. two wolves, geri and freld, were sacred to osinn: whatever food was set before him, he gave to them to eat, sn. 4; they were, so to speak, the hounds of the god (vrsris grey. i should like to know where hans sachs picked up that striking notion of the lord god having chosen wolves to be his hunting dogs. 2 a son of loki, fenrisulfr, makes his appearance in wolf s shape among the gods; no metamorphosis occurs more frequently in our antiquities than that of men into were-wolves. both wolf and bear are a favourite cognisance in coats of arms, and a great many names of men are compounded with them: neither fact is true of the fox. hence the dea

ke. she took a little dough and set it on, but it rose so high that it filled the pan. she thought it too large for an alms, took less dough and began to bake it, but this grew just as big, and again she refused to give it. the third time she took still less dough, and when the cake still swelled to the same size( ye must go without said gertrude, all that i bake becomes too big for you/ then was the lord angry, and said( since thou hast grudged to give me aught, thy doom is that thou be a little bird, seek thy scanty sustenance twixt wood and bark, and only drink as oft as it shall rain/ no sooner were these words spoken, than the woman was changed into gertrude s fowl, and flew up the kitchen 1 when the swiss call the black-pecker merzajulli (march-foal, staid. 2, 199. tobler 316a, the s

s before rain, because, being always thirsty, she then hopes to drink.1 the green-pecker has the alias giessvogel, austr. gissvogel (stelzhamer s lieder pp. 19. 177, goissvogel (hofer 1, 306, low g. giitvogel, gietvogel, giitfugel (ehrentr. 1. 345, engl. rainbird, rainfowl, because his cry of geuss, giess, giet (pour) is said to augur a downpour of rain. about him there goes a notable story: when the lord god at the creation of the world ordered the beasts to dig a great well (or pond, this bird abstained from all work, for fear of soiling his handsome plumage (or yellow legs. then god ordained that to all eternity he should drink out of no well (pond; therefore we always see him sip laboriously out of hollow stones or cart-ruts where rainwater has collected. but when no rain has fallen an

HAMIL THE ROSICRUCIAN SEER

rs glass, as to cooking a hare, occurs on the very threshold as a startling difficulty; for in these dark ages a (notthe)sensible majority of the public require, upon this subject, confirmation a vast deal stronger than holy writ. fortunately, the ensuing pages are addressed solely tothesensible readers ofthe zotst-thereaders who have arrived at 'art.xxi.-thatunless a new church be established by the lord, no one can be saved; and that this is meant by these words "unless those days should be shortened, there should no flesh be saved" mat. xxiv.,22.'xxii.-thatthe opening and rejection of the tenets of the faith of the present church, and the revelation and reception of the tenets of the faith of the new church is meant by these words in the apocalypse,"hethat sat upon the throne said, beho

e came there he found the boy fast asleep upon the ground, the boy's arm in the bridle. he returns again to hodges, desiring his aid, being sorry for his former abuse. old will swore "begone, begone, go look for your horse" this business ended not so, for the malicious man brought hodges into the star chamber for sorcery, bound him over to the assizes, put hodges to great expence; but by means of the lord dudley, if i remember aright, or some other person thereabouts, he overcame the gentleman and was acquitted' and again lilly says 'i was very familiar with one sarah skelhorne, who had been speculatrix unto one arthur gaunt255 lett, about gray's inn, a very lewdfellow,professing physick; this sarah had a perfect sight,andindeedthebesteyesfor thatpurposeieveryet didsee.this sarah lived for

h deference, from manyofyour views, he entertains for them the highest respect, and has written to me a letter containing twenty-four theorems or propositions, to which he solicits your kind and full response. propositioni-'thatthe universe is an eternal existence, consistingofspace and all within it.'c.a.-itis not eternal 'heaven and earth shall pass away, but my words shall not pass away, saith the lord' in the words154 therosicrucianseerc.a.-inmost cases they are wandering or 'undeveloped' spirits; but in some cases they are really the spirits of the parties whose names they take; but then they are never happy, and are always evil. no goodspirits-eitherangels, planetary spirits, orother-everrapped for the gratification of mortals. they have rapped or made other noises to indicate the de

continually increases and they all stayinone place, the highest, but they can descend into each sphere at their pleasure. there are many kinds of spirits-angels are spirits but every spirit is not anangel-thereare planetary spirits, atmosphericexcerptsfromthecrystalmssi19example he was required to set enabled him totriumph-allevil was banished from his mind, he then exclaimed'thoushalt not tempt the lord thy god' those who leave earth in unrepentantsin-thenature, place and duration of their punishment?itis a planet unconnected with anyother-thereis no fire init-thatwould not be a torment to spiritual beings as they could exist init-butonly toflesh-itis a place of punishment which causes a person to act without ceasing the crimes that he committed inlife-atthe same time having a knowledge

ness. we dare not ask, yet we beg to have these things through the virtue ofthyblessed son the christos and his mother. amen. and by alpha and omega and them that shall come to judge the quick and the dead at the latter day of judgement; that when two or three of us are gathered together whatever we ask for in thy name,thouwilt grant it unto us, as this glass is held in hand through the merits of the lord christos, for he was the truth. so help me god. amen. and if it be on sunday you may say: i pray by all the powers written on this paper that the angel of the sun, michael, may have power to assist me in seeing things of my desire on otherdays-saythe name of the correct angel.[the third excerpt shows hockley's interest in alchemy and is followed by a longer series of extracts outlining th

HANDBOOK OF EGYPTIAN MYTHOLOGY

deal with is the proper relationship between humanity and the gods, so they sometimes allude to mythical events, such as the sun god s decision to destroy rebellious humanity. other literary works that deal with ethical issues are in the form of prophecies or dialogues between a man and a supernatural being.31 in a text comparable to the biblical book of job, a man named ipuur (ipuwer) questions the lord of all about why suffering and injustice are rife in egypt. the god s replies are not very well preserved in the only surviving manuscript, but the gist is that people must accept responsibility for their own actions.32 some egyptologists assign the dialogue of ipuur to a genre of pessimistic literature that describes egypt as a society in chaos. it used to be thought that these texts wer

d as a goddess. she can function separately from the sun god but remains a part of him. the search for the lost children in coffin texts spell 76 is one of the many myths about the first sunrise. shu, the god of air, creates a void in the primeval waters so that the solar eye can shine for the first time.11 a fuller version of this myth found in the bremner-rhind papyrus has a different emphasis. the lord of all recounts how shu and tefnut were nurtured by the god of the primeval waters, with my eye (following) after them from the time they became separated from me. when the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has

of the old kingdom concentrate on the afterlife of the king and have little to say about living people, so it is not surprising that they contain no allusions to myths about the creation of humanity. such myths seem to have been well established by the time of the middle kingdom. several spells in the coffin texts include speeches referring to the creation of humanity. in coffin texts spell 1130, the lord of all says that he created deities from his sweat and people from the tears of my eye. everything that came from a god s body was deemed to be divine and capable of creative power. as with the sneezing and spitting that produced shu and tefnut, wordplay is involved. the egyptian words for people and for tears were homophones; they sounded similar although they would have been written dif

mother. it is these tears of sorrow and loneliness that produce humanity. in contrast, deities arise as a byproduct of ra s joy when his mother, neith, returns. so, most versions of the tears myth provide an explanation for the perpetually sorrowful and imperfect state of humanity. in spite of this imperfection, the creator was said to have done many things to help humanity. in coffin texts 1130, the lord of all describes his four good deeds. these were to create the four winds to give the breath of life to every body, to make the annual nile flood so that everyone would get enough food, to create everyone with equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, t

se who violated tombs or offended the gods. the jackals and wild dogs who lived on the edge of the desert were carrion eaters who might dig up shallowly buried corpses. to avert this horrible end for their dead, the early egyptians tried to placate anubis, the dog who swallows millions. most of the epithets of anubis link him with death and burial. he was the one who is in the place of embalming, the lord of the sacred land (the desert cemeteries, and the foremost of the westerners, that is, the leader of the dead. anubis had a female counterpart, anput, who is also shown as a jackal. for most of the old kingdom, anubis was the most important funerary deity. his figure was carved in tomb entrances to warn off grave robbers at a time when no other deities could be shown in nonroyal tombs. b

HEAVEN HELL

view nekht spearing the eater of the ass. the duties of these gods are simple: they supply p. 114 the followers of afu-ra, i.e, those spirits who have succeeded in entering his boat, with green herbs, they give them water, and they light the fires which are to destroy the enemies of ra. it is not, however, easy to understand their position. all these gods are under the rule of am-nebaui, who is "the lord of this field" but it seems that they remain in a state of inertness until afu-ra enters and shines upon them; and although they have their duties and know how to perform them, it is suggested by the texts that they perform nothing until he speaks to them. in other words, they are merely dead gods, until the word of power spoken by afu-ra makes them produce grain on which to feed themselv

f abydos, and has entered the kingdom of seker, who is probably the oldest of all the gods of the dead in egypt. the dominions of seker were situated in the deserts round about memphis, and were supposed to cover a large extent of territory, and their characteristics were entirely different from those of the regions ruled over by khenti-amenti near abydos, and from those of the kingdom of osiris, the lord of busiris and mendes, in the delta. the kingdom of seker was shrouded in thick darkness, and, instead of consisting of fertile plains and fields, intersected by streams of running water, was formed of bare, barren, sandy deserts, wherein lived monster serpents of terrifying aspect, some having two, and some three heads, and some having wings. this region offered so many difficulties to t

itude and piety, afu-ra orders heri-qenbet-f to invite them to "sit at peace in their habitations in the corner of those who are with myself" where praises shall be sung to their souls, and where they shall have air in abundance to breathe; they shall, moreover, have joints of meat to eat in sekhet-aaru. besides this, offerings shall be made to them upon earth, even as they are to the god hetepi, the lord of sekhet-hetepet (vol. ii, pp. 145, 146. now from these statements some very interesting deductions may be made. in the first place, it is now certain that there was a place specially set apart for the souls of men in the tuat, and that those who were allowed to enter it p. 145 had lived a life of moral rectitude, and had followed after righteousness and integrity when they were upon ear

ll be clear that all the scenes and texts which illustrate and describe the kingdom of seker have been omitted from the book of gates, and that the first five sections of this work describe--1. the antechamber of the tuat. 2. the divisions of the kingdom of khenti-amenti, which extended from abydos to a region a little to the north of memphis. we may now proceed to consider the kingdom of osiris, the lord of mendes and busiris. next: chapter x. sixth division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next p. 148 chapter x. sixth division of the tuat. i. kingdom of osiris according to the book am-tuat. this division, or hour, is the first of four which are devoted to the kingdom of osiris; its name is metchet-mu-nebt-tuat, it

am-tuat, which is stretched out at full length over the tomb of osiris; as the boat of afu-ra passes it, the god addresses words to osiris, who for a season puts forth his head, which disappears as soon as the boat has entered the next division. on the left of afu-ra we have also a number of gods and goddesses who belong to this division, and among them may be specially noticed the serpent mehen, the lord of this region; his body is bent in the form of a canopy, and beneath is the "flesh of osiris" p. 154 in the form of a god (afu-asar) seated on a throne (vol. i, p. 149. in front of it are a number of the enemies of osiris, some decapitated by the lynx-goddess, and some in fetters which are held in the hands of the god anku (vol. i, pp. 149, 150. beyond these are three living souls, repre

HELENA BLAVATSKY NIGHTMARE TALES

s sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pity is infinite; but he is also a very jealous god and his wrath isswift and vengeful. varuna is the lord of terror, and death is obedient to his command. his spirit will notfor ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in question, because of one man who is guilty. if his victim should escape him, he willsurel

ong existence, sent out after him a long and strident cry, screeching "art thou orpheus himself, ostenio" it was a period of full bliss, of a daily and almost hourly exaltation. the last words of his dying mother,whispering to him of the horrors of eternal condemnation, had left him unaffected, and the only vision herwarning evoked in him was that of pluto. by a ready association of ideas, he saw the lord of the dark netherkingdom greeting him as he had greeted the husband of eurydice before him. charmed with the magicsounds of his violin, the wheel of ixion was at a standstill once more, thus affording relief to the wretchedseducer of juno, and giving the lie to those who claim eternity for the duration of the punishment ofcondemned sinners. he perceived tantalus forgetting his never-ceas

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ry. unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christian statesmen and generals, especially when the latter are sending two armies to murder each other. both indulge before action in a bit of such sorcery, by offering respectively prayers to the same god of hosts, each entreating his help to cut its enemies' throats. q. david prayed to the lord of hosts to help him smite the philistines and slay the syrians and the moabites, and "the lord preserved david whithersoever he went" in that we only follow what we find in the bible. a. of course you do. but since you delight in calling yourselves christians, not israelites or jews, as far as we know, why do you not rather follow that which christ says? and he distinctly commands you no

alone which is indissolubly cemented by atma (i.e, buddhi-manas) is immortal. the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his d

naticism. q. but how are we to reach such an elevated status? a. by the enlightened application of our precepts to practice. by the use of our higher reason, spiritual intuition, and moral sense, and by following the dictates of what we call "the still small voice" of our conscience, which is that of our ego, and which speaks louder in us than the earthquakes and the thunders of jehovah, wherein "the lord is not" q. if such are our duties to humanity at large, what do you understand by our duties to our immediate surroundings? a. just the same, plus those that arise from special obligations with regard to family ties. q. then it is not true, as it is said, that no sooner does a man enter into page 111 the key to theosophy- hp blavatsky.txt the theosophical society than he begins to be grad

cists the disciples of ammonius saccas (see above) so called because of their practice of interpreting all sacred legends, myths, and mysteries by a principle of analogy and correspondence, which rule is now found in the cabalistic system, and preeminently so in the schools of esoteric philosophy in the east. ananda (sans) bliss, joy, felicity, happiness. a name of a favorite disciple of gautama, the lord buddha. anaxagoras a famous ionian philosopher, who lived 500 bc, studied philosophy under anaximenes of miletus, and settled in the days of pericles, at athens. socrates, euripides, archelaus, and other distinguished men and philosophers were among his disciples and pupils. he was a most learned astronomer, and was one of the first to explain openly that which was taught by pythagoras se

being. sat, indeed, is not even, as translated by some orientalists "the incomprehensible entity" for it is no more an "entity" than a non-entity, but both. it is as said absolute beness-not "being"-the one, secondless, undivided and indivisible all-the root of nature both visible and invisible, objective and subjective, comprehensible and-never to be fully comprehended. bhagavad-gita (sans) lit "the lord's song" a portion of the mahabharata, the great epic poem of india. it contains a dialogue wherein krisha (the "charioteer) and arjuna (his chela) have a discussion upon the highest spiritual philosophy. the work is preeminently occult or esoteric. black magic sorcery; necromancy, or the raising of the dead and other selfish abuses of abnormal powers. this abuse may be unintentional; stil

HP LOVECRAFT A DARK LORE

nother moment brought to view a frightened group of more than a dozen men, running, shouting, and even whimpering hysterically. someone in the lead began sobbing out words, and the arkham men started violently when those words developed a coherent form 'oh, my gawd, my gawd' the voice choked out 'it's a-goin' agin, an' this time by day! it's aout- it's aout an' a-movin' this very minute, an' only the lord knows when it'll be on us all' the speaker panted into silence, but another took up his message 'nigh on a haour ago zeb whateley here heered the 'phone a-ringin, an' it was mis' corey, george's wife, that lives daown by the junction. she says the hired boy luther was aout drivin' in the caows from the storm arter the big bolt, when he see all the trees a-bendin' at the maouth o' the glen

screaming. jes like when elmer frye's place was took, only wuss' the man paused, and another of the crowd spoke 'that's all- not a saound nor squeak over the 'phone arter that. jest still-like. we that heerd it got aout fords an' wagons an' rounded up as many able-bodied men-folks as we could git, at corey's place, an' come up here ter see what yew thought best ter dew. not but what i think it's the lord's jedgment fer our iniquities, that no mortal kin ever set aside' armitage saw that the time for positive action had come, and spoke decisively to the faltering group of frightened rustics 'we must follow it, boys' he made his voice as reassuring as possible 'i believe there's a chance of putting it out of business. you men know that those whateleys were wizards- well, this thing is a thi

isted thing found in the fields a week after the curwen raid. charles ward had once told the doctor what old slocum said of that object; that it was neither thoroughly human, nor wholly allied to any animal which pawtuxet folk had ever seen or read about. these words hummed in the doctor's mind as he rocked to and fro, squatting on the nitrous stone floor. he tried to drive them out, and repeated the lord's prayer to himself; eventually trailing off into a mnemonic hodge-podge like the modernistic waste land of mr. t. s. eliot, and finally reverting to the oft-repeated dual formula he had lately found in ward's underground library 'y'ai 'ng'ngah, yog-sothoth' and so on till the final underlined zhro. it seemed to soothe him, and he staggered to his feet after a time; lamenting bitterly his

r of gathering gave it all the associative horror which any words could well possess. i will present it here in full as i remember it- and i am fairly confident that i know it correctly by heart, not only from reading the transcript, but from playing the record itself over and over again. it is not a thing which one might readily forget (indistinguishable sounds (a cultivated male human voice..is the lord of the wood, even to. and the gifts of the men of leng. so from the wells of night to the gulfs of space, and from the gulfs of space to the wells of night, ever the praises of great cthulhu, of tsathoggua, and of him who is not to be named. ever their praises, and abundance to the black goat of the woods. ia! shub-niggurath! the goat with a thousand young (a buzzing imitation of human sp

from the gulfs of space to the wells of night, ever the praises of great cthulhu, of tsathoggua, and of him who is not to be named. ever their praises, and abundance to the black goat of the woods. ia! shub-niggurath! the goat with a thousand young (a buzzing imitation of human speech) ia! shub-niggurath! the black goat of the woods with a thousand young (human voice) and it has come to pass that the lord of the woods, being. seven and nine, down the onyx steps (tri)butes to him in the gulf, azathoth, he of whom thou has taught us marv(els. on the wings of night out beyond space, out beyond th. to that whereof yuggoth is the youngest child, rolling alone in black aether at the rim (buzzing voice..go out among men and find the ways thereof, that he in the gulf may know. to nyarlathotep, mig

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

called mortal faiths of man, that is, with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light

ian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s kno

ul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d

INVOCATION OF THE ADVERSARY

ce to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d [1913] this is a survey of the witch persecution in ireland, as well as a wide array of other paranormal events such as poltergeists, ghosts, apparations and even an early uf

IRISH WITCHCRAFT AND DEMONOLOGY

political adversaries. one of the most celebrated cases of the kind occurred only six years prior to the p. 59 above, in 1441, that of the duchess of gloucester in the reign of henry vi. nothing further on the subject is recorded until the year 1544, under which date we find the following entry in the table of the red council book of ireland "a letter to charles fitzarthur for sendinge a witch to the lord deputie to be examined" this note is a most tantalising one. the red council book has been lost, but a succinct "table" of its contents, from which the above has been extracted, and which was apparently compiled by sir william usher, has been preserved in add. mss. 1792, and published in hist. mss. comm. 15th report, appendix, part 3, but an examination of the original ms. reveals nothing

nothing in addition to the above passage; so, until the lost book is discovered, we must remain in ignorance with respect to the doings of this particular witch. the next notice of witchcraft in ireland occurs in the year 1578, when a witch-trial took place at kilkenny, though here again, unfortunately, no details have been preserved. p. 60 in the november of that year sessions were held there by the lord justice drury and sir henry fitton, who, in their letter to the privy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 i

of this kingdom of ireland, and also that he might find out and obtain divers treasures of gold and silver concealed in the earth at mellifont aforesaid and at cashel in the county of the cross of tipperary, feloniously and against the peace of the said lord the king. it is to be known that the aforesaid john was taken, and being a prisoner in the p. 79 castle of the city of dublin by warrant of the lord king was sent into england, therefore further proceedings shall cease" 1 his ultimate fate is not known; nor is it easy to see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poo

ed his intemperate habits. 1 rejecting the supernatural element in the above as being merely the fruits of a diseased mind, there is no reason to doubt the truth of the story. mr. blair also met with some strange cases of religious hysteria, which became manifest in outbursts of weeping and bodily convulsions, but which he attributed to the devils "playing the ape, and counterfeiting the works of the lord" he states that one sunday, in the midst of public worship, p. 93 "one of my charge, being a dull and ignorant person, made a noise and stretching of her body. incontinent i was assisted to rebuke that lying spirit that disturbed the worship of god, charging the same not to disturb the congregation; and through god's mercy we met with no more of that work" thus modestly our writer sets do

ged. the rebellion of 1641, and the cromwellian confiscations, that troubled period when the p. 94 country was torn by dissention, and ravaged by fire, sword, and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of limerick. a letter dated the 13th august 1640, states that "for news we have the strangest that ever was heard of, there inchantments in the lord of castleconnell's castle four miles from lymerick, several sorts of noyse, sometymes of drums and trumpets, sometimes of other curious musique with heavenly voyces, then fearful screeches, and such outcries that the neighbours near cannot sleepe. priests have adventured to be there, but have been cruelly beaten for their paynes, and carryed away they knew not how, some two miles and some

ISIS UNVEILED

ised it himself* aye; but the clergy called it tortea tanctonttn, when it was th^ who practised it; while the aortes jtrasneatinae, succeeded by the torie* hamericae and larua virplianae, were abominable healaenimt the worship of the devil, when used by any one else. gregory de tours informs us that when the clergy resorted to the tortet their custom was to lay the bible on the altar, and to pray the lord that he would discover his will, and disclose to them futurity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google episcopal divination

rit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf the annan empin, ch. xxi. 52

aaer. katr^ il 7s. cicero: on &e nalurt tif iht oodt, iii, is. 79. anthon: diet. gk. and rom. ant 'eleusmia' so. sid. myh. o adoni, p. 71. 81. 1 ktngt, vii^ 2. digitizecoy google luaios sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill [the high place] of the lord" asks the holy king david "who shall stand in the place of his jtoiiiwau tctip? patdnu,xnv,s. kadesh may mean in one sense to denote, hauow, aandify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii

lso means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii, from verses 15 to 22. the 'holy' kadeshuth of the bible were identical as to the duties of their office with the nautch-girls of the later hinda pagodas. the hebrew kadeskim or galli uved "by the house of the lord, where the women wove hangings for the grove" or bust of venus-astarte, says verse the seventh in the twenty-third chapter of i kings. the dance performed by david romid the ark was the 'circle-dance' said to have been pr^cribed by the amazons for the mysteries. such was the dance of the daughters of shiloh judges, zxi, 21, 23 et patsim, and the leaping of the prophets of baal 1 kings, xv

r prophecy, directly relating to the hindu kriahna, according to the brfthmanas. it is to say the least atrange that the christians claim to base their religion upon a pro- phecy of the bibu which exists nowhere in that book. in what chapter or verse does jehovah, the' lord god' promise adam and eve to send them a redeemer who will save humanity" i will put enmity between thee and the woman" says the lord god to the serpent "and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel" in these words there is not the slightest allusion to a bedeemer, and the subtlest of intellects could not extract from them, as they stand in the third chapter of genena, anything like that which the christians have contrived to find. on the other hand, in the traditions and i

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the fiv

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

at men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandoning him to the all-fours that were the imperfect tentatives of nature until life, through the supernatural impulse, rose above its original condemned level base an

d perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the crab on the denderah zodiac is by some supposed to be a beetle (egyptian antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a que

armine or gules of the gauls) this is the country that adopted and maintains la loi salique. sign of the planet venus. chapter the eighth. sacred fire. he appearance of god to mortals seems always to have been in brightness and great glory, whether he was angry and in displeasure, or benign and kind. these appearances are often mentioned in scripture. when god appeared on mount sinai, it is said, the lord descended upon it in fire (exodus xix. 18. and when moses repeats the history of this to the children of israel, he says, the lord spake unto you out of the midst of the fire (deuteronomy iv. 12. so it was when the angel of the lord appeared to moses in a flame of fire out of the midst of the bush: the bush burned with fire, and the bush was not consumed (exodus iii. 3. the appearances of

crumque et ternum invocans ignem, ut illis dignam vetere gloris majoremque monumentis fortitudinem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrifices, as some ingenious men have have conjectured, we know not. it is certain that in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing

ed cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long before the times of moses, as early as

JESSUP MK THE CASE FOR THE UFO

for there were reports by reputable seamen of the sightings of strange denizens of the seas, bigger than whales. food-ships or home ships a thorough investigation by a board of inquiry failed to shed new light on the mystery. they reported their findings to the captain's wife, a woman of few words. she glanced up from the bible she as reading, and with a look of resignation, said"'tis the will of the lord" the vessel's holds were unloaded. tropical hardwoods, pitchpine, sacks of coffee and some dyewoods were transported to her designated port of call. then an attempt was made to refloat the ship but the seabird dug deeper into the sand. she was pushed in deeper (italic by mr. a) soon after, a night gale blew itself into a violent storm. the wind howled around the neck of rhode island, kick

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

lishing company in 1994; hendrickson publishers in 1993 and 1997. the translation appears in appendix v, 4. after a perfunctory description of kabbalah, which concludes, the book yetsirah is the oldest kabbalistic document, the text of sy is summarized* the short version, thought by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his nam

KETAB E SIYAH

delayless and judiciously before the villain's crime is full-worked and heaven and god are undone by his injurious wrong and perfidy. call the elohim to assembly as an audience before you. take out the balances of justice, weighing the perpetrator's crimes against most fearful sentence of which his evil is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound

se against me and thus defeat yourselves, bringing my wrath upon you. thus have you brought nothing but ruin 38 upon yourselves and your dominions" having heard me speak thus, my ancient father shook his head, weighed down by sorrow and weariness, and then i knew nought but pity for a father betrayed by a son for indeed was the king of heaven, at that moment i beheld him, most pitiful. yet should the lord of infinitude be a thing to be pitied? shaking with grief he stepped forward and placed his hand upon my shoulder with tears upon his noble face. with a trembling voice he addressed me thus "satanael, my son, you are angry, indeed, most righteous is your wrath if you are free of guilt in this treason which your brothers prosecute you for. right are you to be irate at those who so wickedly

ather to appease your proud heart's fury, 39 and injury shall be done to you alone, whether your spirit be most pure, free of the taint of wickedness, the malice that your brothers claim, or whether it be spoilt as they say. these things shall have no weight when the balances are checked against you and you are cast intop fiery ruin as a dire admonishment to those who would stand in opposition to the lord of infinitude. heed me, my best loved son. i beg you heed my plea to you and bring not my hand against the one that i cherish above all others" hearing these words of my father, he whom i once loved above life and served with my every fibre, my heart was filled with burning ire that seared all love that once i cherished, for him, my king and father, into the ash of black contempt. with ey

creature of bronze, his head was that of a fish upon the shoulders of a man and his hide was scaled and as hard as mountains. his eyes were like pearls, round and bright, pellucid, and he smelt of brine upon the wind, spray blown in from the oceans swells, stretching away to the sky. and he spoke with a voice of power these words to my less audacious brethren: 55 "behold me! know me! i am dagon, the lord of the seas. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long has it been since my coming to you, since i abandoned my brutish brothers and my monstrous sire, gog, reviling their crude barbarity and their ignoble temper. little did i see, in those brutes and their custom

nd showen me a new struggle, the cup whose draught would be truly, the nepenthe for my anguished soul, bringing my journey to an end. satan's speech has filled my bleakness, empty of all that is healthful for the mind, with a new dream to replace the old, so cheated and ill-used. my betrayers, i leave you now, unless you, too, would quest with me, and seek a new tomorrow for dagon, son of gog and the lord of the seas" and the host of my brothers paid heed to the speech of dagon, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and resounding voices, 59 rushing forward as a great th

L 003

opies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing

LAITMAN M BASIC CONCEPTS IN KABBALAH

ah, all of which stem from ignorance concerning its essence and purpose. baal hasulam continues to explain that if we ask ourselves, what is the meaning of our lives, these numbered, bitter, hard years that are full of troubles? who can enjoy it? what does the creator demand of us? where are the answers to these questions? finally, he states that kabbalah asserts the following: taste and see that the lord is good (referring to the sensing of the creator acquired through the study of kabbalah. you will see that he is absolutely kind that he created it all for our benefit, and gave us kabbalah to attain it. you will feel it all while living here in this world. kabbalah encourages us to choose life, to choose goodness, not death, meaning a bitter and meaningless existence. it is said, choose

LAITMAN M FROM CHAOS TO HARMONY

ferred to the rest of the world, the second phase in the plan will be realized: the correction of all of humanity. thus, when the children of israel are complemented with the complete reason, the fountains of intelligence and knowledge shall flow beyond the borders of israel. they will water all the nations of the world, as it is written (isaiah 11, for the earth shall be full of the knowledge of the lord (baal hasulam, introduction to the tree of life, item 4. the return to the land of israel the return of the people of israel to the land of israel is predetermined in nature s plan. to understand it, we must understand the spiritual meaning of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

than pharaoh. the power of pharaoh consists of demonstrating to us the rewards we can receive. we clearly perceive the rewards that can be gained from our egoistic actions; we comprehend these rewards with our reason, and see them with our eyes. the result is known from the start; and is approved by society, by the family, by the parents, and by the children. hence, the body asks pharaoh "who is the lord that i should obey his voice (exodus 5, 2, meaning "what do i gain from work like this" we are thus correct when we see that it is impossible to advance against our own nature. but advancement itself is not the ultimate goal, but only the act of having faith in the creator s ability to change us. the light of the creator, his disclosure to a human being, is known as "life" the first insta

LAITMAN M THE KABBALAH EXPERIENCE

e can only be received by a special vessel that matches it. t h e t h o u g h t o f c r e a t i o n 43 q: at what phase do we disconnect from the intent lo lishma? a: i don t know what it means to give the creator. but the thought comes by itself. we cannot know what it is, or how it happens. the revelation and the attainment of the spiritual world occurs according to the rule, taste and see that the lord is good. in other words, first one sees a picture, and then one begins to understand it. c l o s e n e s s w i t h t h e c r e at o r q: is the circulation of the wisdom of kabbalah a real spiritual act? a: it may be unclear how the physical dissemination of the wisdom of kabbalah can be a spiritual act. however, there are mediators who help us advance toward the creator by realizing the

velation of the creator, we will feel the greatest pleasure precisely in those situations. in the meantime, our goal is to regard even the smallest painful event as a major one, intensify its meaning in our eyes and immediately start searching for the actual reason for that suffering. we will begin to search for the reason despite ourselves. the solution for our problems is in, taste and see that the lord is good. there is no other solution. the pain itself is not the creator; it is an expression of his absence from our lives. pleasure means, taste and see that the lord is good. that is the eternal, complete and total pleasure that awaits us. q: some people suffer their entire lives, but still can t feel the point in the heart; it s just not there k why do they suffer? a: everyone suffers

d by himself, but found no remedy. because then he is worthy of an honest prayer for his help, for he knows for certain that his own work will bring him nothing, and as long as he feels that he has some strength of his own, his prayer is not complete. that is because the evil inclination always puts itself first and tells him that he must first do anything that is in his power, and only then will the lord welcome him. it s been written in that regard: the lord is high and the low will see (psalms 138, 6. this is because, once man has toiled in all sorts of t h e k a b b a l a h e x p e r i e n c e 110 works to no avail, he becomes truly low. he knows he is the lowest of men; that there is nothing good about his body, and then his prayer is sincere and his generous hand answers him. the wri

ofound. t h e s t u d y o f k a b b a l a h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said, you toiled but haven t found, do not believe. and when the work is done, your prayer will be complete and the lord will respond generously, as our sages said, you labored and found, believe. before this, you are not worthy of the prayer, and the lord hears only the prayer. t h o u g h t s a n d f e e l i n g s t h at r e s u lt f r o m t h e s t u dy q: you say that the most important thing is to attain the screen. i try to attain it day and night. i ve become indifferent to the pain, but still i suff

rected in you, things that prevent you from moving forward to bonding with the creator. in fact, it is precisely that regret that pushes you to continue working on your nature and wish to be redeemed from it, from the intent for yourself. that separation between your heart and your mind, between the desire to enjoy and the intent for yourself will indeed happen. it is written (psalms 126, 1: when the lord brought back those that returned to zion, we were like unto them that dream. this is a transition stage similar to when a child is born; it comes over us from s p i r i t ua l wo r k 171 above without our being aware of it. but past the barrier the work is entirely different. only intensive reading of genuine kabbalistic texts hastens the way. i recommend that you read the introduction to

LAITMAN M THE PATH OF KABBALAH

hest melech (king, fell lower than all other kings when the breaking occurred. that is because those of the greatest coarseness are also the highest when in possession of a screen. but when they lose their screens, they become the worst, and consequently fall lower than all other kings. t h e pa t h o f k a b b a l a h 104 his words can also be interpreted to describe those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to submit to, and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of their hands, f

equivalence of form with him (the end of correction, it will go through 620 degrees, also called the 613 mitzvot of the torah, and the seven mitzvot of our sages. a zivug (mating) with the upper light in the screen is called a mitzva. the light that the creature obtains inside his vessel is called inner light, or the light of taamim, or torah. that is why kabbalists always say, taste and see that the lord is good. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 211 the creature, behina dalet of dalet, corrects its will to receive in order to be able to bestow. the correction is not of the desire itself, but in the way it is used it must be done with the intention to give. that correction, the setting up of the intention to bestow, is done with small bits of the desi

different with regards to the creator than the concept we normally think of. that is because we regard as good and doest good everything that satisfies our egoistic desires. i regard as good anything that is good for me, and as bad, anything that is bad for me. these are measured according to my level of development. t h e pa t h o f k a b b a l a h 248 q: what does heichal hashem (the palace of the lord) mean? a: the word heichal (palace, hall) consists of two words: hey (the letter that represents the creator, and kol (everything. when put together, they form the word. heichal. this means that anyone who enters the king s palace receives everything the creator had prepared. if one attains an inner state called heichal, one attains eternal and complete connection with the creator. until

from above so that he will not be able to say that thank god, i observe torah and perform good deeds and what else could i ask for? and only if that person has a true desire will he receive help from above. and he is constantly shown how his faults in his present state; that is, he is sent thoughts and views, which work against his efforts. this is in order for him to see that he is not one with the lord. and as much as he overcomes, he always sees how he is found in a position farther from holiness than others, who feel one with the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and it pains him that he is not one with the lord, until he comes to feel that he has no part in holiness

n the body of a pig, that he receives a desire and craving to take livelihood from things he had already determined were litter, but now he again wants to revive himself in them. and also, when a man feels he s in a state of ascent, and tastes some good flavor in the work, he must not say: now i am in a state where i understand that it is worthwhile to worship god. rather, he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

a high level of purity, physical, emotional and mental. perfect rectitude and justice were required, and yet at the same time loving-kindness and gentleness, and in all cases gdoing unto others what ye would that they should do unto you. h so masonry is indeed ga system of morality veiled in allegory and illustrated by symbols, h but it is a system based not on an alleged commandment, gthus saith the lord, h but on definite facts and laws in nature which cannot be doubted. 42. the work is a preparation for death, and for what follows it. the two pillars b. and j. were supposed to stand at the entrance to the other world, and the various experiences through which the candidate passed were intended to symbolize those which would come to him when he passed out of this physical world into the

logoi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the chapiter was taken as signifying the action in matter of the three aspects of the logos- the buds denoting the action of the holy spirit, the arm of the lord outstretched in activity, and always pushing upward and onward within the spirit of man, while the middle row was taken as showing the strength of the father ever shining forth as the sun in his glory far beyond the clouds and mists of earth, and the lowest row betokened the action of the second aspect, god the son, bending down into incarnation and raising humanity from within. 184. the

used at the opening of lodge canongate kilwinning ever since its foundation in 1723. there is one word in that version to which i want to make special reference in passing. in the first verse, where we sing ghim serve with mirth h, some uncomprehending hymnologist has changed the word gmirth h to gfear h, which is entirely in-accurate and utterly indefensible. in the bible we are asked to praise the lord with gladness and come before his presence with a song, and we must be careful to preserve the correct spirit and rendering. the other canticle: gi was glad when they said unto me: we will go into the house of the lord h, consists of texts taken from the v.s.l, put together so as to form a beautiful and appropriate invocation. 309. all this dedicated thought forms the basis of the splendi

the brn. should pour out all the love and devotion of which they are capable. 423. in those lodges which use a portrait of the h.o.a.t.f. it is just before the singing of this hymn that that portrait is unveiled, all the brn. turning towards it and saluting. in instant response to this salutation the great adept projects a thought-form which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of a

ing down the spiritual powers of the catholic church. it will be seen that we have a similar succession in masonry, extending back to the priests of the mysteries of ancient egypt, and beyond. 442. there is a further analogy between the degrees of freemasonry and the orders of the church, for just as the clergy of the church are linked in various degrees of connection with the head of the church, the lord christ himself, and with the reservoir of power which he has set apart for the celebration of the sacraments, so are the initiates of the various degrees in freemasonry linked according to their rank with the h.o.a.t.f, and with the reservoir of power set apart for the work of the craft. every freemason has a certain touch with him; but the first great link directly with him is given in t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

service. if he calls upon it for the service of others, it will flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more worthy. the power of the 33 is a veritable ocean of glory and strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as vice-regent of the logos from eternity unto eternity. 186. the stages of the occult path 187. behind the whole splendid scheme of the egyptian mysteries the lodge of the great white brotherhood in that country ever stood in silence and secrecy, guarding them and using them as a channel of the hidden light- its very existence being unknown to all who remained outside

we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, giving the key to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the one initiator(*ibid, ch. xiv) whose l

rist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the r

st, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose-croix lifts the sovereign prince into a wonderful union with christ, the lord of love; in the ritual of amen the brn. bowed to each who had partaken of the sacrament saying, thou art osiris. the holy eucharist of the christian church is the last and most wonderful of all, for in it we receive him, the lord of love, and the sacred host is just as fully and perfectly his vehicle as was the body of jesus in palestine two thousand years ago. it seems probable that he t

lly and perfectly his vehicle as was the body of jesus in palestine two thousand years ago. it seems probable that he took the existing sacrament which was regularly celebrated in the essene community, and transfigured it into another and holier eucharist, which has become the glory of his church from generation to generation. 298. kabbalism 299. with the tremendous impetus given by the coming of the lord the mysteries received a greater inspiration than had been theirs since the days of moses. part of the mystic teaching belonging to them later passed into writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees

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

ed the souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, the jewish idea of an angel of death developed across time. the biblical emissaries of death were clearly under the direct command of god, as, for example, in 2 samuel: then the angel stretched out his arm toward jerusalem to destroy it; but the lord repented of the evil and said to the angel who was destroying the people, enough! stay your hand (2 sam. 24:16. none of the biblical references indicate that a particular angel or group of angels have the specialized task of meting out death. only in postbiblical literature does the idea of an angel of death as such emerge. this angel gradually develops into a demonic figure who begins to

e with mortal women. azazel, it is said, taught humanity how to fashion such things as weapons and, for women, cosmetics (encouraging vanity. he is mentioned by name in the book of leviticus, where he appears to have been some sort of a desert creature to whom the ancient israelites dedicated their scapegoats containing the sins of the nation: aaron shall cast lots upon the two goats, one lot for the lord and the other lot for azazel.and aaron shall present the goat on which the lot fell for the lord, and offer it as a sin offering; but the goat on which the lot fell for azazel shall be presented alive before the lord to make atonement over it, that it may be sent away into the wilderness to azazel (16:8 10. the early israelites had no purely evil, demonic beings. it was only later, after

tracts were inspired by chinese communist propaganda: one day, bob hammond, missionary broadcaster of the voice of china and asia, told jack marc dutroux and a policeman (ap photo/olivier 46 chick publications that multitudes of chinese people had been won to communism through mass distribution of cartoon booklets. jack felt that god was leading him to use the same technique to win multitudes to the lord jesus christ. other commentators, however, have suggested that the immediate model for the tracts were the so-called two-byfours (referring to their dimensions in inches, which were pornographic minicomics common in the 1950s when chick began his ministry. small and cheap, any evangelist could buy a few hundred chick tracts and leave them wherever the casual passerby might pick them up la

the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions. the people who worship pagan deities cannot be saved: what pagans sacrifice they offer to demons and not to god. i do not want you to be partners with demons. you cannot drink the cup of the lord and the cup of demons. you cannot partake of the table of the lord and the table of demons (1 cor. 10:20 21. in the united states, survey research indicates that about a third of all americans accept the idea that satan is a conscious, active entity. presumably, they have similar beliefs regarding demons. the great majority of people holding this tenet are conservative christians.an opini

the deceiver of the whole world; he was thrown down to the earth, and his angels were thrown down with him. in hebrew scriptures, in which the dragon is mentioned several times in the same breath as the owl another creature with large, black eyes yahweh is depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1. moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle between yahweh and the dragon is very popular in the visions of the later hebrew prophets, although the dragon usually embodies a pu

LIBER 777

he essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decayi

ody r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fi

f their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the pa

rs of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the

latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hy

LIBER AASH

ive force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazel

LIBER ALEPH

s a good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house prepared for thee. for to him whose physical needs of whatever kind are not truly satisfied cometh a lunar or physical sleep appointed to refresh and recreate by cleansing and repose; but on him that is bodily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashioned by the true will. and this is called by the qabalists the sleep of shiloam, and of this doeth also porphyry make mention mention, and cicero, with many other wise men of old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous

should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith whi

e four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworthy. accomplish then this task in patience, with assiduity, not hasting furiously after godliness. for this is most sure, that to the beauty of a maiden answereth the lust of her lord, spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e prolegomena de sile

on himself did he accomplish his work in the end .hochsten heiles wunder! erlosung dem erloser. this is the last word of the song that thine uncle richard wagner made for worship of this mystery. understand thou this, o my son, as i take leave of thee in this epistle, that the summit of wisdom is the opening of the way that leadeth unto thecrown and essence of all, to the soul of the child horus, the lord of the on. this way is the path of the pure fool. amoun. o liber aleph vel cxi 208 zw de oraculo summo (of the last oracle) nd who is this pure fool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the staff of priapus and the

LIBER ARARITA

love is the law, love under wi, liber dcccxiii vel ararita svb figvra dlxx v a a publication in class a 1 i a 0. o my god! one is thy beginning! one is thy spirit, and thy permutation one! 1. let me extol thy perfections before men. 2. in the image of a sixfold star that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a go

t deceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enem

is essence. 7. in his victory i pursued his enemies; yea i drave them down the steep; i thundered after them into the utmost abyss; yea, therein i partook of the glory of my lord. 8. his splendour shone upon me; i adored his adorable splendour. 9. i rested myself, admiring the stability of him, how the shaking of his universe, the dissolution of all things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv

solved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one and naught were slain in the slaying of the warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the

LIBER ARCANORUM

ation in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the fla

one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord k

fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dek

LIBER AZAZEL

the few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the f

LIBER CCCXXXV ADONIS

now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the

dy astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his

of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the lord i seek. your pardon, lord. these eyes are weary and weak with tears and my vain search. esarhaddon. whom seek you then? psyche. my husband.my sole miracle of men, the count adonis [esarhaddon staggers and falls on the couch. psyche. you know of him? esarhaddon. no. i cannot tell what struck me so. i never heard the name. psyche. indeed, your eyes are liker his than wedded dragon-flies! yo

and these three others joined me.why, who knows? but thou, lord, in whose face his likeness shows. at the first glance.for now, i. faith .tis gone. hast thou dwelt away here in babylon? esarhaddon. now must i laugh.forgive me in your sorrow! my life.s not yesterday and not to-morrow. i live; i know no more. psyche. how so? esarhaddon. i fear i know but this, that i fm a stranger here. the call me the lord esarhaddon.name borrowed or guessed, i cannot tell! i came whence i know not.some malady destroyed my memory. psyche. oh, were you he! but yet i see you are not. had you no tokens from the life forgot? esarhaddon. nay, i came naked into babylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me t

come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bowers, sigh through the trees, caress the flowers; each folded bud to sway

LIBER CCXLII AHA

[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 reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais 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 t

able house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the

LIBER CHANOKH

es in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of

florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have domin

the south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purif

e! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the

ime. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy] the forty-eight keys or calls 28 [make the sign of leo with censer (or other suitable weapon] in the name of lakim, archangel of fire

LIBER CLXV A MASTER OF THE TEMPLE

mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. so i spake unto the people in the morning; and at even my wife died: and i did in the morning as i was commanded. and the people said unto me: wilt thou not tell us what these things are to us, that thou doest so? then i answered them. the word of the lord came unto me saying: speak unto the house of israel: thus saith the lord god. ezekiel is unto you a sign: according to all that he hath done, shall ye do; and when this cometh, ye shall know that i am the lord. also, son of man, shall it not be in the day when i take from them their strength, the joy of their glory, the desire of their eyes, and that whereon they set their minds. in that

rding to all that he hath done, shall ye do; and when this cometh, ye shall know that i am the lord. also, son of man, shall it not be in the day when i take from them their strength, the joy of their glory, the desire of their eyes, and that whereon they set their minds. in that day shall thy mouth be opened. and thou shalt speak. and thou shalt be a sign unto them, and they shall know that i am the lord. amen. the equinox 156 a last note: truth must ever be one. whatever i expected, i found not. but why should i grieve because of having exposed some of my illusions? i have held to the truth, and the truth remains, for the truth is ever one, yea, the truth is ever one. amen. section v january 1st, 1913, to december 31st, 1913 we must now pass on to fra v.i.o. s diary for the year 1913, e

LIBER COLLEGII SANCTI

it to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its princ

LIBER CORDIS CINCTI SERPENTE

my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the 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

; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river

or of the end of thee. 11. further, i destroyed the time past, and the time to come.had i not the power of the sand-glass? 12. but in the very hour i beheld corruption. 12 liber lxv 13. then i said: o my beloved, o lord adonai, i pray thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all

on of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way;

yss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the

LIBER CXCVII STORY OF SIR PALAMEDES

s unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad bea

weary was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill .and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain to breathe fond prayers; and (marry) if man fs soul were measured by his sighs he need not linger to attain. sir palamedes, the saracen knight 77 nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so mau

cares too little! his wound is more than death can staunch. he can avoid, though by one tittle, thy surest shaft! and now the knight, breasting the crags, may laugh and whittle away the demon-club whose might threatened him. now he leaves the spur; and eager, with a boy fs delight, treads the impending glacier. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price liber cxcvii 94 of death were less than life approves, as if on eagles. wings he mounted, or as on angels. wings.or love.s! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ranklin 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 experiment and compare his result with mine. in the latter case one would always be wondering what gfervently h meant and who gthe lord h was, and how many days made gmany. h my claim, too, is more modest than the christian fs. he (usually she) knows more about my future than is altogether pl

ft be helped; must be done. so. h nay! ftis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime t

LIBER CXX

wer before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-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 th

tter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the 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

now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overth

king heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to t

dwelleth upon the hill of terror (circle "hail thou that sittest with thine eyeballs upon my magical words (circle "thou shalt not carry me away, o thou serpent rerek, and advance not hither unto me! stand thou still and thou shall eat the vat of the abomination unto ra! thou shalt crunch the bones of the cat of slime (circle "depart from me, aphast, for thou hast lips that gnaw! for i am khnemu, the lord of. peshemu. i bring the words of the gods to ra (circle "homage to you, ye two rekht goddesses, ye sisters twin (circle "hail ye two mert goddesses, i bring a message to you concerning my magical words. i shine from the sektet boat. i am ra-hoor-kaa, the sun of strength and light (circle "get thee back, depart, get thee back from me, o apep! depart from the divine place of ra s birth, wh

LIBER DCCCLX JOHN ST

e tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precept

m the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes for what could be done normally in

invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly sp

i. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don.t think very well. time must show: also experience. i.d recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i.m getting sick of it. 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

fve got a good one at last.yes, thank god! this one writes decently) 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this r

LIBER DCCCXI ENERGIZED ENTHUSIASM

ng, times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion, as i believe. this secretion is analogous to semen, but not identical with it. there are but few

LIBER DCLXXI VEL PYRAMIDOS

h, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant 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 g

peat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the pat

LIBER DOMINI

as humans are bound by. satan is a being of purity, not born of a female and not siring any offspring. 26. cursed be those who claim i was created by a god; i am the essence. comment: those who seek to understand the god of this earth as a being created by an omnipotent creator god are doubly deluded. firstly, their creator is nonexistent, and secondly, the dark lord operates in a metacausal way. the lord satan transcends our own limited understanding of the universe as a causal spacetime nexus. 27. cursed be those who claim they speak to me, for my voice shatters reality itself. comment: anyone who claims to speak with the master as humans speak to each other has a poor understanding of the true nature of the dark lord. if satan has a voice, then he has a mouth. if he has a mouth, then he

epidation regarding the dark master- they have fashioned a mental prison which will be difficult to escape. 32. cursed be those who follow any god but me, they deceive themselves concerning that which they know not. comment: gods are either creations of primitive cultures to explain mysterious phenomena or they are airy metaphysical speculations. the only god whose existence cannot be resisted is the lord of the earth- satan. 33. cursed be those who follow any man, their very existence is wasted and worthless. comment: those who sheepishly follow others and constantly strive to do what they are told are either children or worthless adults. 34. cursed be those who act according to the rules of others, they are slaves as well. comment: doing something because someone told you to is probably

own frailty. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. comment: satan will ensure that these evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a

LIBER E

uit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords( gthe lord of defeat h) instead of the ten of swords( gthe lord of ruin h. but to call the lord of love (2 cups) svb figvra ix 3 for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with gthe lovers. h 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you will find that you are able to distinguish the suit correctly

LIBER HHH

crates, 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 group. 1 this is not quite a literal translation of the latin but gives the gist of it well enough. in contrast to the .waters of contemplation. the .flames of enthusiasm. were supposedl

LIBER III VEL JUGORUM

ctice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing

LIBER ISRAFEL

was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, w

LIBER LIBERI VEL LAPIDIS LAZULI

horn from astor, o thou god of mine, gnarl fd and crook fd and devilish strong. 18. colder than all the ice of all the glaciers of the naked mountain was the wine it poured for me. 19. a wild country and a waning moon. clouds scudding over the sky. a circuit of pines, and of tall yews beyond. thou in the midst! 20. o all ye toads and cats rejoice! ye slimy things, come hither! 21. dance, dance to the lord our god! 22. he is he! he is he! he is he! 23. why should i go on? 24. why? why? comes the sudden cackle of a million imps of hell. 25. and the laughter runs. 26. but sickens not the universe; but shakes not the stars. 27. god! how i love thee! 28. i am walking in an asylum; all the men and women about me are insane. 8 liber liberi vel lapidis lazuli 29. oh madness! madness! madness! desi

e spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hiero

s shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran! 52. then do they cook the shining god, and gulp him whole. 18 liber liberi vel lapidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a sp

LIBER LVII

, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced d

e of virginity (y= f) and of original deity (y= the foundation or type of all the letters. thus the word may be read .the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit. while cjn reads .death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxas in greek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and

affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in

y for the reasons given in part i, partly for the reasons given in the apocalypse. i took the beast to be the 78 [victor neuburg, according to a note by crowley in a copy of equinox i (5, as transcribed by yorke. t.s] 79 [364= inter alia, alpwm roa, the hidden light, a title of kether, and fch, the adversary. t.s] 80 [vide al i. 22. t.s] 52 liber lviii lion (leo my rising sign81) and sol, 6, 666, the lord of leo on which babalon should ride. and there were other more intimate considerations, unnecessary to enter upon in this place. note however that the tarot card of leo, strength, bears the number xi, the great number of the magnum opus, and its interchange with justice, viii; and the key of 8 is 418.82 this all seemed to me so important that no qabalistic truths were so firmly implanted

his marriage that occurred the events which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraus serpent, to the land of isis and osris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory* 83 [lat .may the lord our god, who gave us the supreme science, be blessed] 54 liber lviii transcriber fs note. this article on the qabalah was originally published in equinox i (5) as part v of the temple of solomon the king serial. essentially it was a filler, knocked together after j.f.c. fuller who had been doing the legwork of working up the series from crowley.s diaries and notebooks broke with the beast

LIBER LXVII THE SWORD OF SONG

in vienna, of poisoning her paramour, but thanks to the wealth and influence of her newer lover, she escaped. the legal father, left by himself with a squalling child to amuse, to appease in his tantrums* will it be believed that a clergyman (turned plymouth brother and schoolmaster) actually made an identical confession to a boy of ten years old? and to bring up in the nurture and admonition of the lord, was not a little perplexed by the sudden disappearance of his wife. at first he supposed that she had been translated, but, finding that she had not left behind the traditional mantle behind her, he abandoned this supposition in favour of quite a different, and indeed a more plausible one. he now believed her to be the scarlet woman of the apocalypse, with variations. on arrival in egypt

of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other side of the lake; and i caught many fish. but i knew not that it was the lord. in australia they were praying for rain in the churches. the sydney bulletin very sensibly pointed out how much more reverent and practical it would be, if, instead of constantly worrying the almighty about trifles, they would pray once and for all for a big range of mountains in central australia, which would of course supply rain automatically. no new act of creation would be necessary

i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel .jeldi. he added, with some dim recollection of the 1 a whirling disc is indra.s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. 74 appendix i british government, when he was a baby nat .the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra.s pious mind to flirt with his distinguished guest! rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding bankers, and above a

LIBER LXXVIII

ts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his cu

een. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. benea

en cup from which a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which cons

hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a penta

cutive power, because they restore a firm basis. powerful for good or evil. twklm fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is

LIBER MMCMXI NOTE ON GENESIS

o preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in

5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the

LIBER SAMEKH

ee breath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. 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 fi

ine 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lover into his own impersonal godhead, but their co-ordination in a gchild h quintessentialized from its parents to

conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, say

LIBER TURRIS

heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife

LIBER TZADDI

reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the br

power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and

LIBER V VEL REGULI

ing lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a

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

valid thor kenning, and in fact gprince of bilskirnir h is attested in the skaldic corpus. the meaning of the name is unclear, but it seems to be either gsuddenly illuminated [by lightning] h or geverlasting. h see also thrudvangar blain in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the adjective gblue, h the name might refer to the blue sky. it is, however, also found in the thulur as a dwarf name. see also brimir bolthor(n) father or grandfather of bestla, odin fs giant mother. the form gbolthor h is found in havamal, stanza 140, where he is referred to as the father of bestla and o

verse, which says that fewest evils are at breidablik, snorri says that nothing impure is there, and he surely had in mind baldr fs ggoodness h when he said this. the name means either gwide-gleam h or gwide-view. h see also baldr brimir in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the word brim, gsurf, seaway, h the name might allude to the making of the sea from ymir fs blood. it is also found in voluspa, stanza 37, where it appears to refer to a beer hall of the giants, although it is not wholly impossible that it refers to the owner of the beer hall. this hall stands at (or is na

t is not specifically named as gungnir, odin throws a spear over an opposing army, was gwounded with a spear and given to odin, myself to myself, h when he hung on the tree in his self-sacrifice according to havamal, stanza 138, and had himself marked with a spear when he died, as did njord, according to the historicized account of the asir in the early chapters of ynglinga saga. skalds call odin the lord and god of the spear. see also odin references and further reading: julius schwietering, gwodans speer, h zeitschrift fur deutsches altertum 60 (1923: 290.292, reprint in schwietering, philologische schriften, ed. friedrich ohly and max wehrli (munich: w. fink, 1969, 234.236, advances the clever but almost certainly wrong idea that advances in military technology promoted odin, god of the

da thrymskvida (the poem of thrym) eddic poem telling of thor fs recovery of his hammer from the giant thrym. the poem is found only in codex regius of the poetic edda. it begins with thor awakening in anger to find his hammer missing (stanza 1. he calls on loki (2, and the two visit freyja and ask to borrow her feather coat (3. she agrees (4, and loki flies off to giantland (5. there thrym sits, the lord of the domain (6, and deities, themes, and concepts 293 a dialogue ensues in which thrym admits having the hammer and demands in exchange freyja as his bride (7.8. loki flies back to asgard (9, where thor greets him (10. loki delivers the news (11. once more the two go to visit freyja to ask her to go off to giantland (12, which she adamantly refuses to do (13. the asir assemble (14, and

s (27. loki counters that freyja has not slept for eight nights, so eager was she to come to jotunheimar (28. thrym fs sister asks for a gift of love (29, but thor asks that the hammer be brought in to hallow the marriage (30. the final two stanzas show thor in a familiar role: 31. hlorridi [thor] fs heart laughed in his breast when the tough-minded one received the hammer. first he killed thrym, the lord of the giants, and he smashed the entire family of the jotun. 32. he killed the aged sister of the jotnar, the one who had asked for a bridal gift. she got a bash instead of a multitude of rings. thus odin fs son got his hammer back. this myth is utterly unknown in other sources, and scholars have therefore speculated that it must have been of very late date, that is, from the late twelft

LUCIFERIAN SORCERY

f 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 witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and de

g of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of crea

odied 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 is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain i

LUCIFERIAN SORCERY AND SET TYPHON

ous illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches is a dreaming aspect of the imagination, of strengthening the self into the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the 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

brace it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we enc

ptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the sh

form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is a

MACNULTY W KIRK KABBALAH AND FREEMASONRY

e ways and will of god, the omnipotence and mercy of an offended creator; then law, as directing us to distribute justice to our neighbour, and relieve those who are oppressed or suffer wrong. the royal art was beyond all doubt coeval with the above sciences,"32 we should note the parallel between this statement and the traditional kabbalistic teaching which says that immediately after "the fall" the lord sent the archangel raziel (whose name means "the secrets of god) to teach adam the ways by which his lost status could be regained. harper goes on to say that the "royal art" was transmitted from adam through methuselah to noah (and so on) who preserved it. with a veneration and prudence suitable to its great importance "33 then he goes on to say that mankind. adhered to the lessons of na

self el hai shaddai, the living almighty, the presence of divinity. in this realization he knows not from reading, not from being told, figure 21. representation of a royal arch chapter from the domatic ritual book figure 22. the royal arch chapter superimposed on the tree of life. figure 23. the divine persona at the yesod of azilut. but from his own experience the truth of the biblical sayings "the lord is in his holy temple" and. ye are the temple" if you know this, you know enough. editor's note: this paper was originally presented at a conference on the subject of kabbalah and its influence on the english mystical tradition held at the ashmolian museum at oxford in may 1999. the article deals specifically with engliah masonry, and it provides an opportunity to appreciate the local dif

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ad separated the souls of men from truth by encasing them in mortal vehicles. the other sect viewed the demiurgus as being divinely inspired and merely fulfilling the dictates of the invisible lord. some gnostics were of the opinion that the jewish god, jehovah, was the demiurgus. this concept, under a slightly different name, apparently influenced medi val rosicrucianism, which viewed jehovah as the lord of the material universe rather than as the supreme deity. mythology abounds with the stories of gods who partook of both celestial and terrestrial natures. odin, of scandinavia, is a good example of a deity subject to mortality, bowing before the laws of nature and yet being, in certain senses at least, a supreme deity. the gnostic viewpoint concerning the christ is well worthy of consid

chic mysteries, thomas taylor sums up their purpose as follows "the lesser mysteries were designed by the ancient theologists, their founders, to signify occultly the condition of the unpurified soul invested with an earthy body, and enveloped in a material and physical nature" the legend used in the lesser rites is that of the abduction of the goddess persephone, the daughter of ceres, by pluto, the lord of the underworld, or hades. while persephone is picking flowers in a beautiful meadow, the earth suddenly opens and the gloomy lord of death, riding in a magnificent chariot, emerges from its somber depths and, grasping her in his arms, carries the screaming and struggling goddess to his subterranean palace, where he forces her to become his queen. it is doubtful whether many of the init

ysteries, but in a somewhat unusual manner. it was believed that at midnight the invisible worlds were closest to the terrestrial sphere and that souls coming into material existence slipped in during the midnight hour. for this reason many of the eleusinian click to enlarge the rape of persephone. from thomassin's recucil des figures, groupes, themes, fontaines, vases et autres ornements. pluto, the lord of the underworld, represents the body intelligence of man; and the rape of persephone is symbolic of the divine nature assaulted and defiled by the animal soul and dragged downward into the somber darkness of hades, which is here used as a synonym for the material, or objective, sphere of consciousness. in his disquisitions upon the painted greek vases, james christie presents meursius'

lower world, he slew the titans in order that the divine idea might not be entirely lost. from the ashes of the titans he formed mankind, whose purpose of existence was to preserve and eventually to release the bacchic idea, or rational soul, from the titanic fabrication. jupiter, being the demiurgus and fabricator of the material universe, is the third person of the creative triad, consequently the lord of death, for death exists only in the lower sphere of being over which he presides. disintegration takes place so that reintegration may follow upon a higher level of form or intelligence. the thunderbolts of jupiter are emblematic of his disintegrative power; they reveal the purpose of death, which is to rescue the rational soul from the devouring power of the irrational nature. man is

nt of the tammuz rites. being the esoteric god of the sun, tammuz did not occupy a position among the first deities venerated by the babylonians, who for lack of deeper knowledge looked upon him as a god of agriculture or a vegetation spirit. originally he was described as being one of the guardians of the gates of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably

MASTERING WITCHCRAFT

pression and bloodshed. it is a symbol of defiance towards the dead letter as opposed to the living spirit of organized religion. this is what you must do: when you are quite sure you wish to take this first step, prior to going to bed on three successive nights, making quite sure you are not observed, light a candle and address yourself to it with the following words. this gibberish is, in fact, the lord's prayer written out backwards. it is somewhat difficult to pronounce, but struggle through as best you can. it will be no more complicated than some of the peculiar words of power you will encounter later on, and it will be good practice for you. you should find it easier to say on each successive occasion; the third time you will be fairly fluent. i have written it phonetically, hence t

ng the elven-folk, the fays, and enchantresses of medieval legend, vivian, brisen, nimue, lady of the lake, morgan le fay, and of course melusine. the may queens and corn maidens of european folklore are all partakers of the same symbolism along with greek persephone and euridice, retracing their steps to the underworld during the cold winter months when the sun has grown dark and the days short; the lord of the dead holds rule over the land for the first three months of the witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she is also known as habondia, hulda, and herodias, and sometimes by other versions of the last n

n hooves, horns, and erect phallus of his attribute. his symbolism has much in common with that of the greek god pan with his attendant satyrs and silenoi and the prehistoric phallic giants carved into the turf in various places around england such as the cerne giant and the long man of wilmington. he is the god of the dead, winter, and chaos, and it is from this aspect that he derives his title, the lord of misrule. herein he is characterized as the king of debauchery and licentious frolic. the mid-winter festival of saturnalia is dedicated to him, and witches celebrate this about the same time that christians celebrate christmas. whenever you wish to perform a spell whose object is to boggle someone's mind with lust, you should invoke holy cernunnos with all the powers of the witches' py

approaching from the east! as you do this, strongly imagine a wind from the east begin to blow on your face, steadily increasing as you repeat the spell. similarly, through your closed eyelids be aware of a light from the east beginning to shine in your face. be aware of the rising of the wind, and hear the sound of the creaking of the branches of the world tree, that tree of knowledge upon which the lord of wisdom hung for nine stormy nights; hear the beating of those mighty wings! all those present with you in the circle, should they be witches, must also maintain the same visualization as you chant. relinquish the wand, and move clockwise to the south now, lighting a lamp of art there. take your athame in hand and raise it high above your head. as you do, visualize the sun above your he

you may use the conjuration of cernunnos described in chapter 4, beginning "eko, eko azarak" in your mind's eye, see the rampaging one: between cernunnos' horns from his forehead juts a blazing torch. in his right hand he bears either a flaming sword, a trident, or, alternatively, supports an immense burning staff of gold entwined with serpents and ivy and surmounted by a great gleaming pinecone: the lord of misrule! with his coming, give full play to all the rage and torment within you. feel the fiery blood of anger coursing through your veins! allow yourself to be possessed by wrath and fury as you again perform your circumambulations widdershins, anticlockwise! then take your scarlet candle in your right hand, and with your left begin to anoint it with sabbat oil. start at the centre of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t will require fewer letters than in english to express the same word [the preface is signed by l.w. delaurence, but believed to have been written by s.l. macgregor mathers] the key of solomon page 4 introduction. from add. mss. 10862, the key of solomon, translated into latin from the hebrew idiom. treasure up, o my son roboam! the wisdom of my words, seeing that i solomon, have received it from the lord. then answered roboam, and said: how have i deserved to follow the example of of my father solomon in such things, who hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of god? and solomon said: hear, o my son, and receive my sayings, and learn the wonders of god. for, on a certain night, when i laid me down to sleep, i called upon tha

ho hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of god? and solomon said: hear, o my son, and receive my sayings, and learn the wonders of god. for, on a certain night, when i laid me down to sleep, i called upon that most holy name of god, iah, and prayed for the ineffable wisdom, and when i was beginning to close mine eyes, the angel of the lord, even homadiel, appeared unto me, spake many things courteously unto me, and said: listen o solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and under

unt of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, and said unto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shall never arrive at the knowledge of it. therefore, when each of them had retired to his bed, ioh indeed falling upon his face on the earth, began to weep, and striking his breast, said: what have i deserved (above others, seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the

to heaven, he said: o god, the creator of all, thou who knowest all things, who gavest so great wisdom unto solomon the son of david the king; grant unto me, i beseech thee, o holy omnipotent and ineffable father, to receive the virtue of that wisdom, so that i may become worthy by thine aid to attain unto the understanding of this key of secrets. and immediately there appeared unto me, the angel the lord, saying: do thou remember if the secrets of solomon appear hidden and obscure unto thee, that the lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do, thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto them

to the hands of wicked men; wherefore do, thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow? and ioh answered: i promise unto thee that to none will i reveal (them, save to the honour of the lord, and with much discipline, unto penitent, secret, and faithful (persons. then answered the angel: go and read the key, and its words which were obscure throughout shall be manifest unto thee. and after this the angel ascended into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt say: almighty adonai, arathron, ashai, elohim, elohi, elion, asher eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. the blood of other winged animals may be taken in the same manner, with the proper solemnities. book two page 113 chapter xvii. of virgin parchment, or virgin paper, and how it shoul

maii, adonai, anaphaxeton, cedrion, cripon, prion, anaireton, elion, octinomon, zevanon, alazaion, zideon, agla, on, yod he vau he, artor, dinotor, holy angels of god; he present and infuse virtue into this parchment, so that it may obtain such power through you that all names or characters thereron written may receive due power, and that all deceit and hindrance may depart therefrom, through god the lord merciful and gracious, who liveth and reigneth through all the ages. amen. then shalt thou recite over the parchment psalms lxxii; cxvii; and cxxiv; and the "benedicite omnia opera" then say: i conjure thee, o virgin parchment, by all the holy names, that thou obtainest efficacy and strength, and becomest exorcised and consecrated, so that none of the things which may be written upon thee

the yod, which is the sceptre of the father. the violent are vanquished by the he, which is the gentleness of the mother. the cowards are vanquished by the vau, which is the sword of michael, and generation by travail and pain. the voluptuous are vanquished by the second he, which is the painful bringing forth of the mother. lastly, the aggressors are vanquished by the schin, which is the fire of the lord and the equilibrating law of justice. the princes of the perverse spirits are the false gods whorm they adore. hell has then no other government than that fatal law which punishes perversity and corrects error, for the false gods only exist in the false opinion of their adorers. baal, belphegor, moloch, adramelech, have been the idols of the syrians; idols without soul, idols now destroye

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

of the elohim; 9, kerubim, kerubim. the versicle is from psalm xviii 7 "then the earth shook and trembled, the foundations of the hills also moved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds o

from psalm lxxvii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou this pentacle upon virgin parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: 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. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight i

ree children, shadrach, meshach and abed-nego, sang in the midst of the fiery furnace, and were delivered; and by the name hagios; and by the seal31 of adoni; and by ischyros, athanatos, paracletos; and by o theos, ictros, athanatos; and by these three secret names, agla, on, tetragrammaton, do i adjure and constrain thee. and by these names, and by all the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy an

th unto the fire first, it being placed toward that quarter whence the spirit is to come: the conjuration of the fire. i conjure thee, o fire, by him who made thee and all other creatures for good in the world, that thou torment, burn, and consume this spirit n, for everlasting. i condemn thee, thou spirit n, because thou art disobedient and obeyest not my commandment, nor keepest the precepts of the lord thy god, neither wilt thou obey me nor mine invocations, having thereby called thee forth, i, who am the servant of the most high and imperial lord god of hosts, iehovah, i who am dignified and fortified by his celestial power and permission, and yet thou comest not to answer these my propositions here made unto thee. for the which thine averseness and contempt thou art guilty of great di

pentacle of solomon which i have brought here before thy presence! behold the person of the exorcist in the midst of the exorcism; him who is armed by god and without fear; him who potently invocateth thee and calleth thee forth unto appearance; even him, thy master, who is called octinimos. wherefore make rational answer unto my demands, and prepare to be obedient unto thy master in the name of the lord: 34 in some codices this is called "the curse" only; but in one or two the spirits' chain is called the lesser curse, and this the greater curse. bathal or vathat rushing upon abrac! abeor coming upon aberer!35 then he or they will be obedient, and bid thee ask what thou wilt, for he or they be subjected by god to fulfil our desires and commands. and when he or they shall have appeared an

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

being all fitted for the tenth day of march, being on a wednesday in the year 1641 according to the old account.1 to know what is attributed to the 7 planets, i do refer you to the books of astrology whereof large volumes hath been written. when the seal is made according to the former directions, lay it upon the table of practice, upon that part of the table that it notes with the character that the lord of the ascendant is of, lay your hand on the seal& say the conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note:

lord of the ascendant is of, lay your hand on the seal& say the conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note: is the lord of the ascendant of every first hour of the day whilst the sun goes through aries& scorpio, so is the ascendant every first hour whilst the goes through& so the like of the rest. the 24 hours of the day& night the first hour of the day is ruled by an angel called samael, who hath under his command many dukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for p

l, who hath under his command many dukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for practise, who hath 444 servants to attend them, their names are as followeth (viz) ameniel, charpon, darosiel, monasiel, brumiel, nestoriel, chremas, meresyn; now to make a seal for any of these 8 dukes or their chief prince samael, do as followeth, first write the character of the lord of the ascendant, secondly the moon afterwards the rest of the planets; after that the characters& sign that ascends upon the 12th. house in that hour, as it shows in the sigil following, which is fitted for the 10th. day of march, in the year of our lord 1641, being on a wednesday& the first hour of the day. ars paulina 5 the 2nd. hour of the day is called sovormi, and the angel that gov

make mention of 9, but the 3 first are of the chief& the other 6 are of the under dukes. they have 330 servants to attend them. these 9 are as followeth: menerches, sarchiel, cardiel, orphiel, elmoijm, ruosiel, ermosiel, granijel& when you have a desire to work in the second hour of wednesday on the 10th. day of march make a seal before on clean paper or parchment, writing first the character of the lord of the ascendant, then the rest of the planets& the sign of the 12th. house as you see it in the sigil& when it is made, lay it on that part of the table that hath the same character as the lord of the ascendant is. observe this rule in all the following part you cannot err. then say the conjuration at the latter end. the 3rd. hour of the day is called danlor& the angel thereof is called

ention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magick seems geared towards using the lord of the ascendant as the power ruling the hour. the preliminary mention of the ruler of the day, with its implied reference to the cabalistic method of rulership, is not supported by anything that comes afterwards. for the seals shown in part 1 of the book, the author chose the date of his example carefully. march 10, 1641 in the old style calendar( according to the old account) is march 2

MEANING OF MASONRY

oicest material and the most skilful artificers, solomon the king at last made an end of building and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal

f all the schools of the mysteries and all the secret orders, without purification and trial. complete stainlessness of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body

thdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self-purification and self-building, until he at length lies dead to his present natural self, and is raised out of a state of imperfection and brought once more into perfect union with the lord of life and glory into whose image he has thus become shaped and conformed. it is in this large sense, then, that masonry may become for us--as indeed it was intended to become by those who instituted our present speculative system--a working philosophy for those brought within its influence. it supplies a need to those who are earnestly enquiring into the purpose and destiny of human lif

city, of which the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will

perceived in the light of the interpretation given by the compilers of the masonic ritual, who well knew that it was not the solar orb that was miraculously stayed in its course in violation of natural law, but that the "sun" in question denotes an enlightened perceptive state experienced by every one who in this" valley of ajalon" undertakes the task of self-conquest and" fighting the battles of the lord" against his own lower propensities. we have now spoken of the senior and junior wardens in their respective psychological significances and as being described as the" moon" and" sun" in this connection it is well to point out here that the lights of both moon and sun become extinguished in the darkness of the third degree. in the great work of self-transformation they are lights and help

MICHAEL FORD A RITE OF THE WEREWOLF

th to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. hi

r hell (a secret meeting place of witches) and record your results upon waking. notice the beings you meet and all that is revealed to you. the methods of using a bone or charm designated through ritual practice and meditative awakening shall be something of a wolf-skin which activates mental 6 transformation. a key to this is given in the black mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, liv

al foundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan 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 l

d of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8

MICHAEL FORD BOOK OF CAIN

the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and bringer of sorcerous knowledge. i, cain, who learned the wisdom of the devouring goddess, the harlot made virgin and the virgin made goddess, and have faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull

MICHAEL FORD WITCHMOON

l. the two became wolves and began to devour other humans. moyset sneered at the two and rode off into the night. the two were captured and executed for their crimes. in the year 1600 two teenage boys, jean grenier and pierre la tilhaire went into the dense, dark forest to hunt and gather food for their families. they were met at some point by a man upon a black horse who called himself herren or the lord of the forest. he offered the two teenage boys individual power, based on their will alone. once they accepted, herren, with the lips of the dead, kissed each forehead of the two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the

t by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their murderous acts. peter stubb was also a known lycanthrope who lived in germany in the 15th century. stubb claimed that the "devil" had given him a belt made of wolf skin( 6, which he would put on and then transform into a wol

elementals which exist at deep levels of the mind? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in

lyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims blavatsky that satan or the red fiery dragon, the lord of phosphorus and lucifer, or light bearer is in us; it is our mind- our tempter and redeemer, our intelligent liberator and savior from pure animalism. da ath is the zone where vampyre phantoms, shades, ghosts and demonic spirits dwell. the necromancies of the night side of earth are channels from which the qlipoth emerge. all morbid desires and acts which fester in the human mind are fe

and the sole company of my cat gave me yet further inspiration. the woven web of night is one that can guide your every movement, to every urge the web will respond. the spider and serpent that exist in the night side are of symbolic nature, being of reversion and double senses, of speed and accuracy. i focused upon my star, the inverted pentagram, meaning life and mind and made proclamations to the lord of the sabbath, being the adversary or the shadow form of lucifer. candle lit, burning black in the darkness of the chamber i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

g hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first deluge10atlantis, alien visitation, and genetic manipulation and from the ancient aryans

e was on earth a nuclear war. it was an event thatchanged the face of earth history. the war between the gods (the serpent mastersand the sons of the serpents) and subsequent paroxysms were recorded by almostall the cultures of the world: and god saw that the wickedness of man was great in the earth, and that every imaginationof the thoughts of his heart was only evil continually. and it repented the lord that he hadmade man on earth, and it grieved him at his heart. and the lord said, i will destroy manwhom i have created from the face of the earth; both man, and beast, and the creeping thing,and the fowls of the air; for it repenteth me that i have made them (genesis 6-8. and there was war in heaven: michael and his angels fought against the dragon: and thedragon fought and his angels, a

ldserpent, called the devil, and satan which deceiveth the whole world: he was cast out intothe earth, and his angels were cast out with him (revelation 12:7-12) woe unto us! who shall deliver us out of the land of these almighty gods? these are thegods that smote the egyptians with all manner of plagues in the wilderness (samuel 4:8) and all the cities thereof were broken down at the presence of the lord and by his fierceanger (jeremiah 4:23) the world falls dead36atlantis, alien visitation, and genetic manipulation for behold, the lord will come with fire, and his chariots, like the whirlwind, to render hisanger with fury (isaiah 1 6:15) and the kings of the earth, and the great men, and the chief captains, and the mighty men,and every bondman, and every freeman, hid themselves in the de

render hisanger with fury (isaiah 1 6:15) and the kings of the earth, and the great men, and the chief captains, and the mighty men,and every bondman, and every freeman, hid themselves in the dens and in the rocks of themountains. and they shall go into the holes of the rocks, and into the caves of the earth, forfear of the lordwhen he ariseth to shake terribly the earth (isaiah 2) but the day of the lord will come as a thief in the night, in which heaven shall pass awaywith a great noise, and the elements shall melt with fervent heat, the earth also and theworks that are therein shall be burned up (book of peter) and behold, there came a great wind from the wilderness, and smote the four corners of thehouse, and it fell upon the young men and they are dead; and only i am escaped alone to

ervent heat, the earth also and theworks that are therein shall be burned up (book of peter) and behold, there came a great wind from the wilderness, and smote the four corners of thehouse, and it fell upon the young men and they are dead; and only 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

MICHAEL W FORD THE VAMPIRE GATE

the spiritual laws it is the essence of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to d

the deceiver of the whole world. he was thrown down to the earth, and his angels were thrown down with him revelations. tiamat cloaked ferocious dragons in fearsome rays, that she encircled them in the luciferian light, they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist against the associated

ht, the torch of self-perception of being. az also represents lilith as the goddess of the beasts of the earth, the very mother of demons and sorcerous beings. az was said to be created in the zurvan myth as a black substance like coal, which would devour all creation, manifesting her as a vampyric being. azazel [hebrew] the first angel who brought the black flame of being to humanity. azazel was the lord of djinn and was said to be made of fire in islamic lore. azazel refused to bow before the clay of adam, 79 saying that it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the sola

MICHAEL WYNN THE SOUL TRAVELERS

god caused all of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the ci

ous conspirators, and whose body was placed on a boat and cast into lake titicaca. instead of drifting away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is associated with goodness and resurrection. he, like virococha, was a civilizer. despite the fact that osiris is not the most ancient of the egyptian gods, he was still proclaimed to be the lord of creation at the moment of his birth. osiris came upon the egyptian people baring gifts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt, traveling around the world teaching and civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred

ean? now, under normal circumstances, all i could do is relate to you this chosen one s reappearance--michael wynn's "the soul travelers" 11 in mythology, and perhaps a bit of philosophical commentary. luckily a few occultists have given me some insight on this subject (in a most annoyingly hushed-mouth manner. they speak of him as though he represented a major set-back to the plan. and where was the lord those 18 years? was he on a mission of initiation, civilizing, and demon hunting? they speak of him as though he did take a huge risk in coming here, as if jesus guaranteed trip back to heaven is only a myth. i have even heard jesus spoke of as a renegade; a police-like figure who hunted demons. more on this later. if mythology is in fact eccentric tales created to explain creation itself

be a harlot, a home wrecker, and a powerful sorceress. this personage is associated with the dove and, proper to the virgin, was credited with the invention of the chastity belt. semiramis became the--michael wynn's "the soul travelers" 79 patroness of babylon when she restored the city to its ancient glory. i can t believe it s not fiction: tiamat queen of the damned (2002) hades [5.5] hades is the lord of the underworld. although greek mythology does not depict hades as a villain, modern satanists( and a little common sense) have confirmed to me that he is god s greatest enemy today. in rome, he was known as pluto and the hebrews knew him as mot. in the lovecraft mythos he is azag-thoth, and to many occults he is called coronzon; just like hades, who is considered both a character and a

simply a male emanation of the goddess ishtar, who is lilith. it has also been reiterated that this spirit works closely with asmodeus for quite a few magical operations, like fortunetelling. cain [5.9] cain, as christians know him, is the first son of adam and eve, and also the first murderer. cain was jealous of his righteous brother abel, so one day while out in the field, cain murdered able. the lord, enraged at what cain has done, drives cain away from his parents and places a mark upon him so that people who cross his path do not slay him. i have always thought that the standard christian interpretation of this story was wrong; just listen to the wording. here s the lord speaking to cain after his crime in genesis 4:11 and now art thou cursed from the earth, which hath opened her mo

MICHAEL W FORD NOX UMBRA

rice 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 forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to

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 calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predat

ke corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the alt

cate and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to s

emerged and grew in its coming into being. she practiced along with her children the lilitu, sorcery and seduction, and with the sexual fluids created more succubi and demonic forms. lilith in this aspect is our teacher and initiator of magick and sorcery, that by using sexual fluids and charging/consecrating talismans, we may create servitors and familiars. the son of samael and lilith is cain, the lord of horsemen (those who work sorcerous arts and whom spirits ride. an alchemical working is the creation of baphomet, or al-aswad, the black head of wisdom. this is a state of coming into being, of whien the torch of wisdom (the black flame) is illuminated and revealed within. it is a rite of passage, of when the baphometic spirit of fire becomes separate from the natural order. thus the r

MOODY RAYMOND A LIFE AFTER LIFE

nse to their own request to be allowed to live (usually because the request was made unselfishly) or because god or the being apparently had some mission in mind for them to fulfill. i was above the table, and i could see everything they were doing. i knew that i was dying, that this would be it. yet, i was concerned about my children, about who would take care of them. so, i was not ready to go. the lord permitted me to live. as one man remembers, i say god surely was good to me, because i was dead, and he let the doctors bring me back, for a purpose. the purpose was to help my wife, i think, because she had a drinking problem, and i know that she just couldn't have made it without me. she is better now, though, and i really think it had a lot to do with what i went through. a young mothe

tted me to live. as one man remembers, i say god surely was good to me, because i was dead, and he let the doctors bring me back, for a purpose. the purpose was to help my wife, i think, because she had a drinking problem, and i know that she just couldn't have made it without me. she is better now, though, and i really think it had a lot to do with what i went through. a young mother feels that, the lord sent me back, but i don't know why. i definitely felt him there, and knew that he recognized me and knew who i was. and yet he didn't see fit to let me into heaven; but why, i don't know. i have thought about it many times since, and i believe that it was either because i had those two small children to raise, or because i personally just wasn't ready to be there. i am still seeking the a

had to do it alone and that when the time came we would do it all right. and years later after my mother died i would talk about death with my wife. i still feared it. i didn't want it to come. but since this experience, i don't fear death. those feelings vanished. i don't feel bad at funerals anymore. i kind of rejoice at them, because i know what the dead person has been through. i believe that the lord may have sent this experience to me because of the way i felt about death. of course, my parents comforted me, but the lord showed me, whereas they couldn't do that. now, i don't talk about all this, but i know, and i am perfectly satisfied (3) now, i am not afraid to die. it's not that i have a death wish, or, want to die right now. i don't want to be living over there on the other side

s when he comes into another life, and is successively brought into all recollection of them. all that he had spoken and done. are made manifest before the angels, in a light as clear as clears as day. and. there is nothing so concealed in the world that it is not manifested after death. as if seen in effigy, when the spirit is viewed in the light of heaven. swedenborg describes too the "light of the lord" which permeates the hereafter, a light of ineffable brightness which he has glimpsed himself. it is a light of truth and of understanding. so again in the writings of swedenborg, as before in the bible, the works of plato, and the tibetan book o f the dead, we find striking parallels to the events of contemporary near-death experiences. the question naturally arises, though, as to whethe

MORALS AND DOGMA

hras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this makes it the duty of the master to dispense light to the brethren, by himself, and through the wardens, who are his ministers "thy sun" says isaiah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "th

ould recite the incredible horrors of despotism under caligula and domitian, caracalla and commodus, vitellius and maximin. she need only point to the centuries of calamity through which the gay french nation passed; to the long oppression of the feudal ages, of the selfish bourbon kings; to those times when the peasants were robbed and slaughtered by their own lords and princes, like sheep; when the lord claimed the first-fruits of the peasant's marriage-bed; when the captured city was given up to merciless rape and massacre; when the state-prisons groaned with innocent victims, and the church blessed the banners of pitiless murderers, and sang te deums for the crowning mercy of the eve of st. bartholomew. we might turn over the pages, to a later chapter--that of the reign of the fifteent

first receive it, every religion and the truth of all inspired writings depend on _human_ testimony and internal evidences, to be judged of by reason and the wise analogies of faith. each man must necessarily have the right to judge of their truth for himself; because no one man can have any higher or better right to judge than another of equal information and intelligence. domitian claimed to be the lord god; and statues and images of him, in silver and gold, were found throughout the known world. he claimed to be regarded as the god of all men; and, according to suetonius, began his letters thus"_our lord and god commands that it should be done so and so" and formally decreed that no one should address him otherwise, either in writing or by word of mouth. palfurius sura, the philosopher

of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit "the sword of the spirit, which is the word of god" says paul, writing to the christians a

r light; gihon, which flows around the land of ethiopia or darkness; hiddekel, running eastward to assyria; and the euphrates. zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which were _red_ horses; in the second _black; in the third _white; and in the fourth _grizzled "and these were the four winds of the heavens, that go forth from standing before the lord of all the earth" ezekiel saw the _four_ living creatures, each with _four_ faces and _four_ wings, the faces of a _man_ and a _lion, an _ox_ and an _eagle; and the _four_ wheels going upon their _four_ sides; and saint john beheld the _four_ beasts, full of eyes before and behind, the lion, the young ox, the man, and the flying eagle _four_ was the signature of the earth. therefore, in t

MOTTA MARCELO THE COMMENTARIES OF AL

r 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 soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. your own khabs is your one sole truth. 10. let my servants be few& secret: they shall rule the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organiz

"one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a mira

amid would never have made such an ass of himself as the degenerate gang of "liberty and progress; may jackals defile the pyres of their dog fathers! because of his early christian upbringing, crowley over-reacted to christianity in his thirties and early forties. all religions are cursed by ra-hoor-khuit, including islam; and as time has proved, all nations in the world must suffer the impact of the lord of the aeon. the god of vengeance is in greek aleister. for some reason which i have not been able to trace, this god became alastor, the desert daemon of the rabbins, later the "spirit of solitude" of shelley. the attribution is appropriate enough, the root being apparently a aomai, i wander. the idea of "going" is dreadful to the bourgeois, so that a wanderer is "accursed. but me judice

themselves will seem to turn against them. aspirants must not heed any of this. see vii, iv, 48; liber tzaddi, vv. 15-17; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. mercy let be off: damn them who pity! kill and torture; spare not; be upon them! what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selec

ally "them who pity"experience hadit "and torture" see the description of the work of the master of the temple in his underground garden, in liber 418 "spare not" as the acid eats into the soul, only the gold will ultimately be left. see lxv, i, 14-17 "be upon them" the dance of shiva on the body of the devotee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "goo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

personification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god of regulated time as marked by the changing seasons, and by the regular succession of day and night, in contradistinction to his father cronus, who represents time absolutely, i.e. eternity. as the lord of state-life, he is the founder of kingly power, the upholder of all institutions connected with the state, and the special friend and patron of princes, whom he guards and assists with his advice and counsel. he protects the assembly of the people, and, in fact, watches over the welfare of the whole community. as the father of the gods, zeus sees that each deity performs his or her indi

ndeed so general did this custom of building temples in groves become, that all places devoted to sacred purposes, even where no trees existed, were called groves. that this practice must be of very remote antiquity is proved by the biblical injunction, having for its object the separation of the jews from all idolatrous practices "thou shalt not plant thee a grove of trees near unto the altar of the lord thy god" page 221 statues. the greeks worshipped their gods without any visible representations of them until the time of cecrops. the most ancient of these representations consisted of square blocks of stone, upon which the name of the deity intended to be represented was engraved. the first attempts at sculpture were rude stocks, with a head at one end and a shapeless trunk at the other

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

poverty, and chastity and swore an oath to do all in their power to safeguard the roads and protect pilgrims against the attacks of brigands and infidels. initially the order, which at first followed the rule of saint augustine, did not expand greatly. in the ninth year of the order's existence, however, as guillaume de tyr notes "during the council held in france at troyes [in 1128, attended by the lord archbishops of reims and sens; their suffragans; the bishop of albano, legate to the apostolic see; and the abbots of citeaux, clairvaux (saint bernard* and pontivy. a rule was instituted for the new knights" the chronicler adds, their affairs had prospered so well that at this time they had in their monastery three hundred knights, more or less, all wearing the white robe+ not including

spected of a leaning toward mysterious eastern arts and heresies, took up the mantle of justinian as represented by the degenerate fortresses in northern syria and, in simplifying it, served to amplify it."17 when they set aside their arms and when truces in the fighting left them leisure time, the templars, mindful of their religious vocation, turned to erecting churches dedicatd to the glory of the lord. like their benedictine teachers, they first built in the romanesque style, but here again byzantium prevailed and eastern churches often served as models for those of the templars. this influence was extended to the construction of the orders' commanderies in europe and is especially visible in the shapes of the templar chapels, which are either circular, such as those in paris (the rotu

viduals who sought refuge in their domains from any legal proceedings against them. one of the oldest legal documents that offers evidence of this is a papal bull from innocent iii dating from 1200 and stating that those who used violence against the colleagues and liegemen of the temple who had entered into an area under god's truce as preached by the church would be excommunicated "the bible of the lord of berze" a poem composed during the early years of the thirteenth century, expresses it as follows: dare not strike one of its knights its sargents nor its squires threaten not to slay them or to the hospital he shall flee or to the temple, if he can manage to do so. the right of franchise was much more exceptional than the right of asylum. it is certain that the benedictines, cistercian

t originallythe templars, the francs metiers, and freemasonry 83 this right of franchise allowed any craftsman to exercise any craft or commerce within the domain of the temple, despite any rules or regulations promulgated by the sovereign authority of the nation or the city. the inhabitants of the templar commanderies were also exempted from the majority of tariffs and taxes imposed by the king, the lord of the area, or the municipality. in paris this is how they were able to avoid the tallage, the corvee* and a very unpopular kind of servitude, the watch, something in which the bourgeois residents of paris were compelled to participate. the trades that benefited from such franchises were known as the francs metiers [free craftsmen. francs metiers and freemasonry it is perhaps within thes

ly from god" in the sixteenth century the legal counselor guy coquille proclaimed "the franc-alleu is called free because it is not in the sphere of any landed lord's influence" among the different kinds of franc-alleu there was the franche-aumone, a land donated to the church free of any charge. because this property ceased to be feudally dependent upon a lord, its transfer could be made without the lord's consent. with respect to individuals, a franc homme or franc hons [free man] was not only the opposite of a serf but also the opposite of a villain. 1 this latter was free, but lived as the dependent of a lord. the free man, although a commoner, escaped this state of dependency. the term is found in beaumanoir's coutume du pantagrue "a franc hons who is not a gentleman. in the prologue

NECRONOMICON ALAZIF

his head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her light place in an earthen crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora and stir well with ye forked twig of ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsam of olibanum and one drop blood (from thy right hand. combine the whole

ONYX TABLET OF SET

ry out this work at a different pace. but i've never seen such work accomplished overnight. for most it seems to take at least a year or more. in my own case after a year i felt pretty sure i had accomplished some semblance of balance in my third degree process. two years later and i realized i had a lot more work to do. and from there we continue on, our initiatory paths intertwined with that of the lord of darkness. where does the process of third degree lead? towards greater individuation and continuity of being, but also toward greater crystallization of the aeon. every time a priest or priestess of set comes into being, the aeon of set becomes a little larger, a little more 'real. that is how the priesthood improves the quality of the aeon- by working to enhance and define their own p

PATRON OF SORCERY

n. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced by followers of osiris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. sign

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ing the world through metaphor. stories adapt and change according to the teller and the context; myths are not fixed and dogmatic but fluid and interpretive. myth and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec an

veral ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief by the daily rebirth of re, the sun. the vikings believed that warriors who died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening

ence. do we build a house to stand for ever, do we seal a contract to hold for all time? do brothers divide an inheritance to keep for ever, does the flood-time of rivers endure? it is only the nymph of the dragonfly who sheds her larva and sees the sun in his glory. from the days of old there is no permanence. utnapishtim s lesson is repeated in a haunting little aztec poem, addressed perhaps to the lord of life quetzalcoatl, who descended to the underworld to restore humanity to life (see pp. 98 99: can it be true that one lives on earth? not forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths

him; but loki refused. as a result, the gods hunted loki down and tied him up in torment but at ragnarok, loki will break loose, and lead the hordes of the dead to war in a ship made from dead men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and an

the help of anubis, the guide of souls to the underworld, and thoth, the gods scribe, they pieced osiris back together as the first mummy. isis transformed herself into a kite and, hovering over the body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and judge of the dead. falcon s head horus is usually depicted either as a hawk or as a man with a hawk s head. he was originally a god of the sky, and his eyes were said to be the sun and the moon; in his role as sun god he merged with re. hence, when he lay dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing

PHOSPHORUS

d diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams of lilith-hecate s bloodied caul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e

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

ingship, since the word adni literally means gmy lord h or gmy master. h the essential idea here is that.except in the holy temple, where the revelation of g-d is most intense.the average person is not able to bear a direct revelation of g-d fs essence and still retain his own independent existence. rather, we refer to g-d, even when reciting a blessing in the 2nd person( gblessed are you c h) as the lord and master of the universe. that is, we relate to g-d as he is manifest in this world. this is, of course, a much lower aspect of divinity than g-d fs essence itself. thus, moses is here telling the jewish people: whenever i refer to g-d in a blessing as gyou, h i.e, i address g-d fs essence, you should respond gblessed is he, h referring to g-d himself, abstracted from any particular att

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superco

phiroth, yet it is referred in a special manner to ti hareth. 1ls o, though the branches of the tree of knowledge of good and stretch into the seven lower sephiroth and downwards into the kin dom of shells, yet it <198> is referred especiall unto malkuth. imilardy with netzach and hod, the right and le columns of the sephiroth are referred respectivel thereto. x k malkuth, adonai ha-aretz is god, the lord and king, ruling over the kingdom and em ire which is the visible universe. and cholem $sodoth the breaker of foundations (or ohm yesodoui-the world of the elements) is the name of the sphere of 0 eration of malkuth which is called the sphere of the elements from which a t things are formed, and its archangels are three:-mefatron, the prince of countenance reflected from kether, and sanda

and red shoe^ hoodwink, rope. neophyte sash. for the temple: chemical change.3 opening of the= grade when the members are assembled and robed, hierophantgives one knock and each is seated in his proper place, and the officers rise. members resent, but not taking on office, do not rise exce t for adorations to t f e east or when askedfor the signs. they stand a er the hierophant says "let us adore the lord of the universe and space" and face east, remaining so to the end of the adoration. these nonrarticipating members do not circumambulate with the officers, but w en they have occasion to move in the tem 'l le, they do so in the direction of the sun and make the sign of the enterer on assing the throne ofthe east whether the hierophant is there or not. the &gn ofthe enterer is made in the

phant, making the signs of horus and liarpocrates as he passes. each qcficer in tum does the same. hierus falls out as soon as he reaches his throne. hegemon returns to his place after passing hierophant twice. the other officers pass hierophant three times and then take their places as they come to them. the mystical circumarnbulation symbolical of the rise of light is accomplished. let us adore the lord of the universe and space. members rise. all face east and make the saluting or the enterer (horus) sign following the lead of hierophant. the sign of silence is made at the end of the prayer. holy art thou, lord of the universe (salute) holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sip of sil

ign of silence is made at the end of the prayer. holy art thou, lord of the universe (salute) holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sip of silence) hierophant, hierus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing. 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 goes north-east, faces west, and raising his wand says: in the name of the lord of the universe, who works in silence and whom naught but silence can express, i declare that the sun has arisen and the shadows flee away. keru. returns to his place. hierophant knocks. 1 hiereus knocks. 1 hegemon kn

RELIGIOUS TENANTS OF THE YEZIDI

ity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds adonijah, adonibezek &c? this derivation is open to objection on the ground that the yezeedees write the word with hbw o and not with hbw a. little weight, however, ought to be attached to this fact, since they write it so only in arabic, of which they know but very little, and not in their own language which they do not write at all. moreover they may have assimilated

lowed therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

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 of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasur

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

which it explains by the intervention of a harmonious and all-powerful unity. christ did not put his teaching into writing, and only revealed it in secret to his favoured disciple, the one kabalist, and he a great kabalist, among the apostles. so is the apocalypse the book of the gnosis or secret doctrine of the first christians, and the key of this doctrine is indicated by an occult versicle of the lord's prayer, which the vulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic corres

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

m 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 came to present them selves before the lord, and satan came also among them. and the lord said unto satan: ewhence comest thou? f then satan answered the lord, and said: efrom going to and fro in the earth, and from walking up and down in it. f h a gnostic gospel, discovered in the east by a learned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living tho

all those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah

the sacred pentagram. these figures must be perfectly correct and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael! flow moisture, by the spirit of eloim. earth, be established by adam jotchabah. spread, firmament, by jahubehu, zebaoth

air, circulate; earth, revert to earth, by virtue of the pentagram, which is the morning star, and by the name of the tetragram, which is written in the center of the cross of light! amen. the sign of the cross adopted by christians does not belong to them exclusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down

term extreme unction was the pure and simple practice of the master's traditional medicine, both for the early christians and in the mind of the apostle saint james, who has included the precept in his epistle to the faithful of the whole world. gif any man be sick among you, h he writes, glet him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. h this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, a necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether from remembrance by traditional doctrine, and it is perpetuated in the passage of the catechism which refers to extreme unction. faith and cha

ROBERT KIRK WALKER BETWEEN WORLDS

ng men, or recommended of god. answer. every unusual art or science is not sinful or unlawful unless its original or principal design does make it so; nor was god always pleased to discover [reveal] even every necessary truth at once, yet when such truth and science were permitted, recommended or suggested [then] they were truly lawful. it was long time before the jews thought it lawful to war on the lord's day, and the religious jews themselves were long without a distinct knowledge of the son of god and of the holy ghost; yet because of the noble design of the discovery it ought not to be rejected when further revived. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_50.htm (10 of 10 [10/9/2001 12:35:05 am] robert ki

RUBY TABLET OF SET

! thou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the ennead, lady of fear, great of respect, truth, through whom ra is glorified, she who appeases for him the two lands by her decrees, she who speaks to the gods and chases away evil, whose abomination is sin, she who appeases the hearts of the gods! thou art the balance of the lord of the two banks, whose face is beautiful when ra comes to his truth, being glorious through her. those in busiris praise him through her, litanies are sung to him by the great gods while she adores the powers of the two chapels. he is glorious through her, more than the gods, in this her name of the brilliant one. thoth brought her and reckoned her, the established one, the brilliant, th

, licentious, and so on. i have chosen the term "antiarchal" instead, because it seems a more accurate term in describing what their philosophy really was. libertine generally refers to sexual openness. while these groups often were far more liberal than the convention of the time, the reason was not to promote positive ideas regarding sex, or to pursue pleasure. it was to show their contempt for the lord of this world. licentious means basically the same as libertine, so for similar reasons i reject it as well. antinomian is more accurate. it means "against law, and it was first used by johann agricola, a collaborator of martin luther. it refers to the idea that christians are saved from sin, and are therefore above the law. many antinomian christians were anarchistic as well. by and larg

4:7 submit yourselves therefore to jehovah. resist satan, and he will flee from you. in these modern times, christians use this passage as a permit to be rude, closed minded, indifferent, and hostile towards anyone who is not of like kind. jude 1:9 yet michael the archangel, when contending with satan he disputed about the body of moses, durst not bring against him a railing accusation, but said, the lord rebuke thee. here is a fine example of the use of language. should the opportunity present itself, a christian may attempt to use the term "the lord rebuke you" on you. should the direction of a conversation with a christian be aimed to misdirect their intent, i have found an interesting reaction from several when they are confronted by a satanist who uses the term "the lord rebuke you" o

wever, jesus only makes mention of satan fifteen (15) times. only a very small portion of jesus' time was occupied with satan. the reason for this is that jesus' concern was with his own religion, not with running down those of other beliefs. let's look at some of the things jesus said about satan: matthew 4:10 then saith jesus unto him, get thee hence satan; for it is written, thou shalt worship the lord thy god, and him only shalt thou serve. what jesus is saying here is that he is not receptive to satan's missionary efforts. jesus responds to satan by saying, i choose to remain within the confines of my own system. matthew 16:23 but he turned, and said unto peter, get behind me, satan; thou art an offense unto me; for thou savourest not the things that be of jehovah, but that of men. he

cept his teaching is a l.h.p. follower according to jesus. john 6:70 jesus answered then, have not i chosen you twelve, and one of you is a satanist? this one is brilliant. gather your (few remaining) supporters, and claim that one of them is the enemy. if something goes wrong, you come out looking like a prophet. if everything remains normal, your statement will soon be forgotten. luke 22:31 and the lord said, simon, simon, behold, satan hath desired to have you, that he may sift you as wheat. and satan said, simon, simon, get a hold on yourself, jehovah hath desired to take your soul, that he may separate you from you. thus we can see much evidence in the bible for the existence of satan. though the bible offers evidence of satanic existence, what does it say about satanic origin? the or

SALMANRUSHDIE THESATANICVERSES

ant the silence in the great tent is complete"_the star" mahound cries out, and the scribes begin to write "in the name of allah, the compassionate, the merciful "by the pleiades when they set: your companion is not in error; neither is he deviating "nor does he speak from his own desires. it is a revelation that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither d

ength of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and i saw some of the greatest signs of the lord" at this point, without any trace of hesitation or doubt, he recites two further verses "have you thought upon lat and uzza, and manat, the third, the other- after the first verse, hind gets to her feet; the grandee of jahilia is already standing very straight. and mahound, with silenced eyes, recites "they are the exalted birds, and their intercession is desired indeed" as the noise- sho

oney m_ give me a break. for all her tough, race--professional attitudes, the lady still had a lot to learn about music. here it came, boomchickaboom. then, without warning, he was crying, provoked into real tears by counterfeit emotion, by a disco-beat imitation of pain. it was the one hundred and thirty-seventh psalm "super flumina. king david calling out across the centuries. how shall we sing the lord's song in a strange land "i had to learn the psalms at school" pamela chamcha said, sitting on the floor, her head leaning against the sofa-bed, her eyes shut tight _by the river of babylon, where we sat down, oh oh we wept. she stopped the tape, leaned back again, began to recite "if i forget thee, o jerusalem, let my right hand forget its cunning; if i do not remember thee, let my tongu

s a child in bartica, i knew" he pulled off his right shoe and began to roll down his sock "i was given" he said "a sign" the sock was removed, revealing what looked to be a perfectly ordinary, if outsize, foot. then gibreel counted and counted again, from one to six "the same on the other foot" maslama said proudly "i never doubted the meaning for a minute" he was the self--appointed helpmate of the lord, the sixth toe on the foot of the universal thing. something was badly amiss with the spiritual life of the planet, thought gibreel farishta. too many demons inside people claiming to believe in god. the train emerged from the tunnel. gibreel took a decision "stand, six-toed john" he intoned in his best hindi movie manner "maslama, arise" the other scrambled to his feet and stood pulling

rit that is kissed by an archangel regains, at once, its lost sense of direction, and is set upon the true and righteous path- the lost soul, however, had a most surprising reaction to being favoured by an archangelic kiss "sod you" it shouted "i may be desperate, mate, but i'm not that desperate- after which, manifesting a solidity most unusual in a disembodied spirit, it struck the archangel of the lord a resounding blow upon the nose with the very fist in which its image was clasped- with disorienting, and bloody, results. when his vision cleared, the lost soul had gone but there, floating on her carpet a couple of feet off the ground, was rekha merchant, mocking his discomfiture "not such a great start" she snorted "archangel my foot. gibreel janab, you're off your head, take it from m

SATANGEL

x christianity and the tradition of goetic magick are the three chronicles of enoch. although declared apocryphal and thus destroyed by the church these were most influential from around the 13th century onwards. a full version only appeared around the 18th century when an original copy was discovered which had been preserved by the ethiopic-church. according to this text enoch had been chosen by the lord as a writer of truth. in an early passage of the chronicles, he is transmuted into angelic form and allowed to visit heaven, receiving his information first hand. then the lord said to micha-el: go and strip enoch of his own clothes; anoint him with oil, and dress him like ourselves and micha-el did as he was told. he stripped me of my clothes, and rubbed me over with a wonderful oil like

the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubi

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 paradoxical tension between the essentially monist concept of a single di

ne other than the dark one himself. the idea of a devil does not appear in the old testament. rather, we find ha-satan, the opposer. yet this title was a common term for an opponent of any kind, and this was most probably a title of office as in a modern prosecution. it is thus morally neither good nor evil, but rather an agent of neutrality. in enoch i the scribe describes his first meeting with the lord (en xl:6) where he also witnesses uriel arguing against the satans and refusing them permission to come before the lord to accuse those from the earth. the myth of the fall originates in the book of enoch, and is outside of the canon. yet by the time the new testament was compiled the influence of enoch had been absorbed, along with elements of the persian zoroastrian religion, judea bein

ssyrian baal-poer, meaning lord of flesh. once a prince of the order of principalities. the patron devil of ingenious inventions and discoveries, and also of marital discord. the demonic ambassador of france, patron demon of paris. keen on partying, belphegor may appear also in the form of an attractive young woman. originally a moabite god of licentiousness. also a phallic deity, he was known as the lord of the opening, a reference to his favoured sacrifice of human sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions

SATANIC BIBLE

re) the book of satan the infernal diatribe the first book of the satanic bible is not an attempt to blaspheme as much as it is a statement of what might be termed "diabolical indignation. the devil has been attacked by the men of god relentlessly and without reservation. never has there been an opportunity, short of fiction, for the dark prince to speak out in the same manner as the spokesmen of the lord of the righteous. the pulpit-pounders of the past have been free to define "good" and "evil" as they see fit, and have gladly smashed into oblivion any who disagree with their lies- both verbally and, at times, physically. their talk of "charity, when applied to his infernal majesty, becomes an empty sham- and most unfairly, too, considering the obvious fact that without their satanic foe

nuns sensually throwing their bodies about to the "missa solemnis rock? satan smiles and says he would like that fine- many nuns are very pretty girls with nice legs. many churches with some of the largest congregations have the most hand-clapping, sensual music- also satanically inspired. after all, the devil has always had the best tunes. church picnics, despite all of aunt martha's talk about the lord's bountiful harvest, are nothing more than a good excuse for sunday gluttony; and everyone knows that lots more than bible reading goes on in the bushes. the fund-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations o

rm the horns and cloven hooves of pan into a most convincing devil! pan's attributes could be neatly changed into charged-with-punishment sins, and so the metamorphosis was complete. the association of the goat with the devil is found in the christian bible, where the holiest day of the year, the day of atonement, was celebrated by casting lots for two goats "without blemish, one to be offered to the lord, and one to azazel. the goat carrying the sins of the people was driven into the desert and became a "scapegoat. this is the origin of the goat which is still used in lodge ceremonies today as it was also used in egypt, where once a year it was sacrificed to a god. the devils of mankind are many, and their origins diversified. the performance of satanic ritual does not embrace the calling

eje aladi, das vaurebes obolehe giresam. casarem ohorela caba pire: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (english) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices an

the south, and have looked about me, saying: are not the thunders of increase those which reign in the second angle? under whom i have placed those whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, successively adding the numbers of time, and their powers doth stand as the first of the nine! arise, you sons of pleasure, and visit the earth; for i am the lord, your god, which is and liveth forever! in the name of satan, move, and show yourselves as pleasant deliverers, that you may praise him among the sons of men! the fifth key the fifth enochian key affirms the satanic placing of traditional priests and wizards upon the earth for the purpose of misdirection (enochian) sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi

SATANIC RITUALS

nded solely to serve as blasphemy-on the contrary, it is used to make it apparent that things are not always as they seem and that no standard can or should be deified, for under the proper conditions any standard can be changed. because satanic ritual so often exerts such change, both within the chamber and as an aftermath in the outside world, it is easy to assume that the upside-down cross and the lord's prayer recited backwards* usually linked with the black mass are also synonymous with satanism. this generalization is correct in theory, since satanism indeed represents the opposite viewpoint, and as such acts as a catalyst for change. the fact is, throughout history a "bad guy" has been needed so that those who are "right" can flourish. it was to be expected that the first messes noi

! celebrant: for thou art a mighty lord, o tchort, and unto thee is all power, honor, and dominion. let our bright visions be transformed into reality and our works be enduring. for we are kindred spirits, demon brothers, children of earthly joy, who with one voice proclaim: so be it! slava tchortu [priest lifts arms high with fingers spread (incendi] celebrant: arise, invoke the blasphemous name the lord of sodom, the god of cain joy to the flesh forever! ogon! ty tchortu ogonyok! razgoraisa poskorei [priest empties powder into brazier, instantaneous to striking of gong, and shouts] sabatan [congregation gives the sign of shunning (hand lifted, palm forward, to shield eyes) and responds] participants: sabatan [the brazier is removed and the priest moves to altar, hands upraised, and, soft

wind and croakings in the dark, o frogs and toads and rats and crows and cats and dogs and bats and whales and all you kith and kin of little ones like she (he) who rests before you: bless her (him, sustain her (him, for she (he) is of that which needs no purification, for she (he, like all of you, is perfection in what she (he) is, and the mind that dwells within this head is moved by your god, the lord of is, the all-powerful manifestation of satan [the priest lifts the sword from the child's forehead and, as part of the same gesture, raises its tip up to the sigil of baphomet, above and behind the child. all others present face the altar and lift their right arms in the sign of the horns] priest: hail (name! all others: hail (name! priest: hail, satan! all others: hail, satan [the cere

SCHEM HA MEPHORESH

of israel, removed and went behind them; and the pillar of cloud removed from before them and stood behind them. 20th verse: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east wind all that night and made the sea dry land, and the waters divided. these three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a wo

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

izon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet thee, the lord of heaven, the lord of the earth, the king of truth, the lord of eternity, the prince of everlastingness, thou sovereign [ruler] of all the gods, thou god of life, thou creator of eternity, thou maker of heaven wherein thou art firmly established. hymn to ra. internet ancient history sourcebook. http//www.fordham.edu/halsall/ancient/ ra-ani.html. ancient religions of egypt and mesopotamia

and andrew. soon he had gathered twelve disciples who traveled with him as he spread a message of love, acceptance of others, and the power of god s love for humanity. jesus inspired in his followers a sense of mutual affection and joy and urged them to get rid of the selfish boundaries between people. as jesus said in matthew chapter 22, verses 37 40 (also referred to as 22:37 40, you shall love the lord your god with all your heart, and with all your soul, and with all your mind .you shall love your neighbor as yourself. on these two commandments depend all the law and the prophets. jesus also preached that those who followed the word of god would have everlasting life. in matthew 6:14 15, jesus spoke of the power of forgiveness: if you forgive men their trespasses, our heavenly father a

believe that jesus christ is the son of god and that his crucifixion (death on the cross) and subsequent resurrection (rising from the dead) all make up for the sins of humankind. a belief in jesus and his suffering leads to salvation. followers. christians number about 2.1 billion, making christianity the world s largest religion. name of god. the christian god is called god and is also known as the lord or the father. jesus is believed to be the son of god. the concept of the trinity makes god a combination of god the father, the son, and the holy spirit. symbols. the cross and the simplified sketch of a fish are two dominant christian symbols. worship. religious services are held in churches. most christians pray and observe the sacraments, or rites, of baptism and holy communion. dress

with the birth, life, and death of jesus) contains sites sacred to all christians. observances. christmas and easter are the two major holy days in the christian calendar. christmas observes the day of jesus s birth. easter recognizes his resurrection from the dead. phrases. there is no single phrase that unites all of christianity, though many would recognize and respond to a phrase such as may the lord be with you. 122 world religions: almanac christianity to make any defense at his trial, he was sentenced to death by the roman governor of the region, pontius pilate. jesus suffered a painful death by crucifixion (execution by nailing or binding a person to a cross) and was placed in a tomb. three days later it was discovered that the heavy stone that sealed the entrance to his tomb was

y christianity although it is not clear whether jesus himself ever claimed to be the son of god, his disciples did claim it. they began to write down their own interpretations of his life and words. his followers and believers called themselves an assembly. by the third or fourth century ce, this specific type of assembly took on the name church, from the greek, kuriakon, which means belonging to the lord. church came to mean not just the building where christians worship, but also the group of believers. these early believers, including the apostles( jesus s twelve closest followers, or disciples) peter, james, matthew, john, and thomas, preached the word of jesus only to jews at first. but soon the word of the resurrection spread across the mediterranean world. the spreading of the relig

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ntro of its peace is its kingly throne, everything being subject to it. therefore, dear man! if thou wouldst return to right understanding and right peace, cease from thy works and let god alone work in thee, so that the eye of wisdom will open in thine own self and thou wilt attain a studio particulari ad universale and one find all. i am the alpha and the omega, the beginning and the end, saith the lord, god liveth in a light, since no one can come to him, or near him. this is the omega, which has caused so many evil days and restless nights. this is the trifling matter over which so many hundreds of people moaned in vain. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity

he soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the lord iehova. it is called pator metallorum, well known to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see f

SEPHER HA BAHIR

ing. is it then before [the flame? heaven is called shamayim, indicating that fire and water existed before it. it is written (genesis 1:6, let there be a firmament in the midst of the waters, and let it be a division between water and water. it is then written (genesis 1:8, and god called the firmament heaven (shamayim. how do we know that the heaven is fire? it is written (deuteronomy 4:24, for the lord your god is a consuming fire, a jealous god. the bahir 26 100. and how do we know that refers to the blessed holy one? it is written (1 kings 8:36, and you, o heaven, shall hear. was solomon then praying to heaven that it should hear their prayers? but [we must say the he was praying] to the one whose name is heaven. it is thus written (1 kings 8:27, behold the heaven and the heaven of he

nd every letter is square. the vowel points are the life of the letters, and through them, the letters endure. these vowel points come through the pipes to the letters through the fragrance of a sacrifice, which immediately descends. it is therefore called a descending (pleasant) fragrance to god indicating that it descends to god. this is the meaning of the verse (deuteronomy 6:4, hear o israel, the lord is our god, the lord is one. 117. rabbi yochanan said: what is the meaning of the verse (exodus 15:3, god is a man (ish) of war, god (yhvh) is his name? man (ish) indicates a sign. the targum thus renders, god is a man of war, as god is the master of victory in war. the bahir 31 what is this master? aleph is the first, the holy palace. do we then say that the palace is holy? instead we sa

forever and ever. it is also written (numbers 6:24-26, may god bless you may god shine upon you may god lift the bahir 33 it is furthermore written (exodus 34:6, god (yhvh, god (yhvh. the third one includes the rest of god s attributes. what are they [as the verse continues, god, merciful and gracious the thirteen attributes [of mercy. 128 [the kedushah is the verse (isaiah 6:3, holy holy holy is the lord of hosts, the whole earth is filled with his glory] what is the meaning of holy holy holy [and why is it] foollowed by, the lord of hosts, the whole earth is filled with his glory? the [first] holy is the highest crown. the [second] holy is the root of the tree. the [third] holy is attached and unified in them all [this is followed by, the lord of hosts, the whole earth is filled with his

is reason that it is written, and jacob swore by the terror of his father isaac. what is it? it is chaos. it emanates from evil and astounds people. and what is that? it is that regarding which it is written (i kings 18:38, and fire came down and it consumed the burnt offering, and the stones, and the earth, and it evaporated the water that was in the trench. it is also written (deuteronomy 4:24, the lord your god is a consuming fire, a jealous god. 136. what is kindness? it is the torah, as it is written (isaiah 55:1, ho, let all who are thirsty come for water, let he without silver come [stock up and eat come, stock up wine and milk, without silver and without payment [kindness is therefore] silver. it is thus written, come, stock up and eat come, stock up wine and milk, without silver a

f the attribute of terror. and because isaac was worthy of the attribute of terror, jacob was worthy of the attribute of truth, which is the attribute of peace. god bestowed him according to his measure. it is thus written (genesis 25:27) jacob was a complete man, dwelling in tents. the word complete means nothing other than peace. it is thus written (deuteronomy 18:13, you shall be complete with the lord your god, and the targum renders this, you shall be at peace (sh lim. the word complete refers to nothing other than the torah. it is thus written (malachi 2:6, a torah of truth was in his mouth. what is written in the very next phrase? it sates, with peace and uprightness, he walked before me. uprightness is nothing other than peace, as it is written (psalm 25:21, complete and upright. i

SEPHER YETZIRAH WESTCOTT

dom, and be wise by the perception. search out concerning it, restore the word to its creator, and replace him who formed it upon his throne (12) 5. the ten ineffable sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss (13) of good and of ill; measureless height and depth; boundless to the east and the west; boundless to the north and south (14) and the lord the only god (15) the faithful king rules all these from his holy seat (16) for ever and ever. 6. the ten ineffable sephiroth have the appearance of the lightning flash (17) their origin is unseen and no end is perceived. the word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the throne. 7. the ten ine

oyers. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the other. 4. and after that our father abraham had perceived and understood, and had taken down and engraved all these things, the lord most high (55) revealed himself, and called him his beloved, and made a covenant with him and his seed; and abraham believed on him (56) and it was imputed unto him for righteousness. and he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letter

de to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in the early edition the words "like scintillating flame" are used: the hebrew word is brq. many kabalists have shown how the ten sephiroth are symbolised by the zig-zag lightning flash. 18. god; the divine name here is

s the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body. 53. god. in this case the name is al, el. 54. this last paragraph is generally considered to be less ancient than the remainder of the treatise, and by another author. 55. the lord most high. oliu adun. adun or adon, or adonai, adni, are commonly translated lord; eliun, oliun, is the more usual form of "the most high one" 56. him. rittangelius gives "credidit in tetragrammaton" but this word is shin shor taurus oin oqereb scorpio tau thaumim gemini qoph qesheth sagittarius samech sartan cancer gimel gedi capricorn aleph aryeh leo daleth dali aquarius beth bethuleh v

SET IT STRAIGHT

edictable and violent nature. while discussing the significance of set's testicles he comes to a like- minded opinion "the testicles of set represent the savage, elementary, yet undifferentiated urges" he seeks to establish that set was a sort of inevitable disorder in order, whose myths render possible experiencing unacceptable things within fixed bounds. set would thus be a"'spirit of disorder. the lord of unbridled forces in nature and in civilization (p. 56) set, the antisocial god, cut off from the community of the gods? well, set does not really fit into the established view, that seems clear. the de lubicz [see #2l, s] interpretation of set as per the premise that the aim of egyptian religion was a conscious return to thecause/source, is that set is the principle of concreteness, fi

SETH IN THE MAGICKAL TEXTS

ot note this text. 17 there is no need to regard the identification of jesus as "the god of the hebrews" as due to a later hand. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself. already in jude 5, jesus is seen as the angel of yahweh who led the people out of egypt; see j. fossum "kyrios jesus as the angel of the lord in jude 5-7, new testament studies 33 (1987) 226-243. this is one of the prominent works of the deity invoked in the spell in pgm iv.3007-3086; see lines 3034-3036 and 3054-3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase

esus, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the archangels, and all powers and all works of the invisible god c (ibid. jesus' disciples are now given a revelation of all the cosmic secrets. it is thus clear that jesus aberamentho in the unnamed tractate in codex askewianus is assimilated to thoth-hermes: he is the lord of the waters and the formulas controlling the cosmic powers.35 the fact that also seth-typhon could be given the name of aberamentho throws no light on the phrase "jesus who is aberamentho" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palind

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

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 the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. if we want light, we will create our own. know that there is more to man than meets the eye. remember the greater self? does it not know more than you? if you listened for its small, still voi

SIFRA DETZNIYUTHA

shes forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and darkness al (li, lit. upon)25-face of the deep, and the spirit of elohim hovers al-face of the waters.26 thirteen depend from the thirteen of the splendor of splendors.27 six thousand years depend on the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4

the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..was unformed and empty. the thirteenth raises up these through mercy, and they are renewed as before for thus it is written..it created. and thereafter it is written..it was. for surely it had been. and at the end of the unformed and confused and dark the lord hvhy alone shall be exalted in the day of that.31 the engravings of all engravings appears as a long serpent,32 and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant, guarding and concealing, revealing itself in one of a thousand short days, the receptacle in the bond, the fin in its part. its head is broken in the waters of t

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, that man shall say i am of the lord hvhy.46 and that man shall be called by the name ya aqov (jacob. and that man shall write with his hand: i am of the lord hvhy. and by the name of israel shall he call himself, indeed. that man shall say, i am of the lord hvhy. o lord hvhy-the sister, and all is within vhy.47 all are included in the tongue concealed in the mother, for it opens for that which egresses from it. the father d

-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is

e hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned wit

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nds seemed to pluck him away; and that when he touched the lock, he was struck, as by a palsy, to the ground. one surgeon, who heard the tale, observed, to the distaste of the wonder-mongers, that possibly zanoni made a dexterous use of electricity. howbeit, this room, once so secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeide

" said viola, turning pale, and shrinking from his side "leave me, i fear no danger. my life, and therefore my honour, is in mine own hands "be not so mad" said zanoni "hark! do you hear the neigh of my steed? it is an alarm that warns us of the approaching peril. haste, or you are lost "why dost thou care for me" said the girl, bitterly "thou hast read my heart; thou knowest that thou art become the lord of my destiny. but to be bound beneath the weight of a cold obligation; to be the beggar on the eyes of indifference; to cast myself on one who loves me not, that were indeed the vilest sin of my sex. ah, zanoni, rather let me die" she had thrown back her clustering hair from her face while she spoke; and as she now stood, with her arms drooping mournfully, and her hands clasped together

of the feast arrived, the guests assembled. there were the flower of the neapolitan seignorie, the descendants of the norman, the teuton, the goth; for naples had then a nobility, but derived it from the north, which has indeed been the nutrix leonum, the nurse of the lionhearted chivalry of the world. last of the guests came zanoni; and the crowd gave way as the dazzling foreigner moved along to the lord of the palace. the prince greeted him with a meaning smile, to which zanoni answered by a whisper "he who plays with loaded dice does not always win" the prince bit his lip, and zanoni, passing on, seemed deep in conversation with the fawning mascari "who is the prince's heir" asked the guest "a distant relation on the mother's side; with his excellency dies the male line "is the heir pre

e deathless die if they dare to love the mortal. now, chaldean, behold my boons! now i seize and wrap thee with the pestilence of my presence; now, evermore, till thy long race is run, mine eyes shall glow into thy brain, and mine arms shall clasp thee, when thou wouldst take the wings of the morning and flee from the embrace of night "i tell thee, no! and again i compel thee, speak and answer to the lord who can command his slave. i know, though my lore fails me, and the reeds on which i leaned pierce my side, i know yet that it is written that the life of which i question can be saved from the headsman. thou wrappest her future in the darkness of thy shadow, but thou canst not shape it. thou mayest foreshow the antidote; thou canst not effect the bane. from thee i wring the secret, thoug

SIR WALLIS BUDGE EGYPTIAN MAGIC

tly, simple ceremony. 1 but one great distinction must be made between the magic of moses and that of the egyptians among whom he lived; the former was wrought by the command of the god of the hebrews, but the latter by the gods of egypt at the command of man. p. 7 later on in the history of moses' dealings with the egyptians we find the account of how "he stretched out his hand over the sea, and the lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. and the children of israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over th

it is the heart of osiris, and it belongeth unto him of many names, 2 the mighty one whose words are his limbs, and who sendeth forth his heart to dwell in his body. the heart of osiris is triumphant, and it is made new before the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i

th and strengtheneth my limbs. mayest thou come forth into the place of happiness whither we go. may the shenit, who form the conditions of the lives of men, not make my name to stink. let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed again

ased is made to say "hail, thou god anniu! hail, thou god pehrer, who dwellest in thy hall! grant thou that my soul may come unto me from wheresoever it may be. if it would tarry, then let my soul be brought unto me from wheresoever it may be. let me have possession of my soul and of my spirit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon i

ds "homage to thee, o divine ladder! homage to thee, o ladder of set! stand thou upright, o divine ladder! stand thou upright, o ladder of set! stand thou upright, o ladder of horus, whereby osiris p. 53 came forth into heaven when he made use of his magical power upon ra. for pepi is thy son, and pepi is horus, and thou hast given birth unto pepi even as thou hast given birth unto the god who is the lord of the ladder (i.e, horus; and thou shalt give unto pepi the ladder of the god (i.e, horus, thou shalt give unto him the ladder of the god set whereby this pepi shall come forth into heaven when he shall have made use of his magical power upon ra. o 'thou god of those whose doubles (kau) pass onwards (when the eye of horus soareth upon the wing of 'thoth on the east side of the divine lad

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to bring forth the two-horned one, and even the horsemen's word were reported to summon forth old hornie with certain prayers and bible passages said backwards. the northumberland witches likewise used the reversed lord's prayer to summon the old one. the logic is simp

SOLOMON

od. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his archangel [he brought me] a little ring, having a seal consisting of an engraved stone, and said to me "take, o solomon, king, son of david, the gift which the lord god has sent thee, the highest sabaoth. with it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build up jerusalem [but] thou [must] wear this seal of god. and

eceived from the king, threw the ring at the chest of the demon, and said "king solomon calls thee hither" and then he went off at a run to the king. but the demon cried out aloud, saying "child, why hast thou done this to me? take the ring off me, and i will render to thee the gold of the earth. only take this off me, and forbear to lead me away to solomon" 8. but the child said to the demon "as the lord god of israel liveth, i will not brook thee. so come hither" and the child came at a run, rejoicing, to the king, and said "i have brought the demon, o king, as thou didst command me, o my master. and behold, he stands before the gates of the court of thy palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if i will only bring him unto thee

of women, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed th

thee" but beelzeboul, having heard, said to him "tell me, who is this solomon of whom thou speakest to me" then ornias threw the ring at the chest of beelzeboul, saying "solomon the king calls thee" but beelzeboul cried aloud with a mighty voice, and shot out a great burning flame of fire; and he arose, and followed ornias, and came to solomon. 14. and when i saw the prince of demons, i glorified the lord god, maker of heaven and earth, and i said "blessed art thou, lord god almighty, who hast given to solomon thy servant wisdom, the assessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who m

beauty of virgin women, and estrange their hearts" 23. and i said to him "is this thy only business" and he answered me "i transport men into fits of madness and desire, when they have wives of their own, so that they leave them, and go off by night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds" 24. and i adjured him by the name of the lord saba th, saying "fear god, asmodeus, and tell me by what angel thou art frustrated" but he said "by raphael, the archangel that stands before the throne of god. but the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk" i again asked him, and said "hide not aught from me. for i am solomon, son of david, king of israel. tell me the name of the fish which tho

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ncealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also that stone which the builders rejected" but what, really, in the christian meaning, is the cornerstone? isaias said (isa. 28, verse 16 "therefore thus saith the lord god: behold i will lay a stone in the foundations of sion, a tried stone, a corner stone, a precious stone, founded in the foundation. he that believeth, let him not hasten" the corner stone is jesus christ "the stone which the builders rejected (cf. ps. 118, 22; mt. 21, 42ff; acts 4,11; romans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further than the inner entrance of the meditati

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ll the kingdoms of the earth. the buddha rejects it all with the words: i know well that i am destined to have a kingdom, but i do not desire an earthly one; i will achieve enlightenment and make all the world rejoice. mara has to admit, my the egyptian and other eastern mysteries 95 power is at an end. jesus responds to the same temptation, saying: away from me, satan! for it is written: worship the lord your god, and serve him only. then the devil left him. the parallels could be documented at considerably greater length, all pointing in the same direction. the buddha s life comes to a sublime ending. whilst on a journey, he fell ill. he came to the river hiranya, near kusinagara, and there he lay down on a rug spread for him by his beloved disciple ananda. his body began to shine from w

churches in asia minor. this cannot mean actually existing communities. rather, the number seven is a sacred symbol and must have been chosen because of what it represents; there must in reality have been a number of other communities in asia. moreover, 124 christianity as mystical fact the way in which john receives the revelation equally suggests an esoteric significance: i was in the spirit on the lord s day, and i heard behind me a voice like a trumpet saying, write what you see in a book and send it to the seven communities. 124 he received the revelation when he was in the spirit. also, it is a revelation of jesus the christ, presenting in esoteric form the meaning of christ jesus manifestation to the world. therefore we are to look for the hidden meaning of the apocalypse in the tea

itself the transforming impetus of the christ. christ is crucified everywhere in the lower nature. where the lower nature triumphs, everything remains dead: the streets of the city are strewn with corpses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the angel with the seventh trumpet: the kingdoms of the world have become those of the lord and of his anointed, who will reign from eternity to eternity. 147 upon which, the temple of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initia

believed. 150 even if at first they wander in darkness, the light may yet reach them. there is no secrecy; the way opens out for all. there is much more in the apocalypse concerning the threat to christianity from anti-christian powers and the eventual triumph of christianity. all other gods are taken up into the higher unity of the christian divinity: i did not see a temple in the city, because the lord, the all-ruling god, and the lamb are its temple. the city had no need of the sun nor of the moon to shine upon it, because the revelation of the divine presence is its light, and its lamp is the lamb. 151 the mystery at the heart of the revelation of saint john is precisely this: the mysteries are no longer secret. the angel says to him: do not seal up the prophecies in this book, for th

it hard to relinquish the ways of the mysteries. christianity emerged only slowly out of the mysteries. christian convictions might be expressed in the form of mystery-truths. christian language might clothe the wisdom belonging to the mysteries. the essence of christianity 147 one example is clement of alexandria (died a.d. 217, a christian author who had been educated as a pagan. he wrote: thus the lord did not hinder from doing good on the sabbath, but allowed us to communicate those divine mysteries and that holy light to those who are able to receive them. he certainly did not disclose to the many what did not belong to the many, but to the few to whom he knew that they belonged, and who were capable of receiving and being molded according to them. but secret things are entrusted to s

SYMBOLISM OF THE BANNERS

hexagram taking a look at the symbology of the triangles on the banners, we notice that they also represent various rosicrucian concepts. these concepts represent the trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man

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

is degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into the bosom and again drawing it out."9 the official masonic explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth chapter of exodus in the holy bible "and the lord said unto moses, put now thine hand into thy bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow" leprous, indeed, is the hand of the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshippe

rd, black and white floors of the masonic lodges; the mirror images of the rosicrucians; the sulphurous tale of beauty and the beast; the witches parable of the lovely lady vs. the crone on her broom; the druid/satanic/catholic alternating of black and white priest vestments; the front and obverse (hidden) sides of the great seal of the united states; the reversing of the cross and the reading of the lord's prayer backwards in satanic worship, ad naseum. all fields, all things, must be reversed. negative must be transmuted into positive. bad will be good. black shall be white. the ugly shall be adjudged beautiful and the beautiful is to be spoiled, scarred, and made repugnant and revolting. god shall be debased and satan exalted. illuminism, therefore, is a system of dualism (thesis and an

d fountain of all the pagan gods" is the masonic doubleheaded eagle symbolic of his predecessor, janus? thirteen the riddle of the great seal of the united states, and the all-seeing eye of the illuminati's serpent of wisdom and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world -revelation 12:9 the great serpent of the garden of eden and the lord god are identical. helena blavatsky the secret doctrine w h a t is the true meaning of the curious, arcane symbols found in the great seal of the united states? who designed this fantastic twosided device, and why is it so prominently featured as art and decor on our most common item of currency the u.s. one dollar bill? answering the riddle the symbols on the great seal at first glance s

et doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to what secret is she referring? listen, as blavatsky flatly states the core doctrine of the mysteries, of occultism, of illuminism: the great serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of self barbara walker, res

p do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown publishers, 1992) a masonic tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the triple nickel, symbolizing death and resurrection. not coincidentally, the washington monument, in our nation's capital, is exactly sss feet high. it was designed by masonic overlords and archite

THE BOOK OF PLEASURE

ing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

u fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew, lugus) macha mabon (maponos, oenghus) mananaan (manawydan) modron morrigan nevain (nemain, nemhain) oghma taranis teutates (tiw) basic celtic the lady dana the lord cerrunnos over the years, i have read a number of explanations as to why pagans worship multiply deities. to be honest i have felt that most of these were more the various author trying to justify their personal beliefs. with that said, i will now attempt to answer the question as to why pagans worship multiply deities. to barrow from a popular movie series, everything that exists has wit

less if you call the lady gaia, frigga or dana. underlaying her power, are the three aspects of maiden, mother& crone (lunar archetypes. in some traditions these are three distinctively different goddesses. in other traditions, they are the same goddess at different stages of her development. then there are goddesses like the triple morrigan- macha, nemain and babd. then we have the two fold god. the lord is normally viewed as being symbolic of the summer season, and the winter season. common names for these are the green man and the horned man. the first of these is strongly connected to the growing season, while the latter is associated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype god

ar is displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the el

aturgy the art of magick theory overview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in t

re. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of self (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dismiss the quarters, and thank the lord&

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

laws. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to pred

oul is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dead. in the hindu scriptures, yama holds dominion over the bright realms and can be influenced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing

e perennial dictionary of world religions. san francisco: harper collins, 1989. pelikan, jaroslav, ed. christianity: the apocrypha and the new testament. new york: oxford university press and cambridge university press for the book of the month club, 1992. rosten, leo, ed. religions of america. new york: simon& schuster, 1975. hinduism in india s religious classic work, the bhagavad gita( song of the lord, the nature of the soul is defined: it is born not, nor does it ever die, nor shall it, after having been brought into being, come not to be hereafter. the unborn, the permanent, the eternal, the ancient, it is slain not when the body is slain. 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 10 afterlife mysteries hell, in traditional christian th

ew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. zaehner, r. c, ed. encyclopedia of the world s religions. new york: barnes& noble, 1997. islam in regard to the concept of a soul, islam envisions a human as a being of spirit and body. the creation of adam as described in the qur an (or koran) is reminiscent of genesis in the judeo-christian bible as the lord announces to the angels that he is going to create a human of clay and that he will breathe his spirit into him after he has given him form. and he originated the creation of man out of clay, then he fashioned his progeny of an extraction of mean water, then he shaped him, and breathed his spirit in him (qur an 32:8 9) 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

the month club, 1992. crim, keith, ed. the perennial dictionary of world religions. san francisco: harper collins, 1989. larousse dictionary of beliefs and religions. new york: larousse, 1994. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. judaism then the lord god formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (genesis 2:7. in the second chapter of genesis, yahweh, the god of israel, shapes the form of adam from the clay, then breathes into him the breath of life, so that adam becomes nephesh, or a living soul. interestingly, yahweh also bestows the breath of life into

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laws. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to pred

r nearest neighbor and closest friend. johnson accompanied his friend to the cabin that evening. the tale that bell told was an incredible one, but johnson knew that his neighbor was not given to flights of fancy. while he watched at betsy s bedside that night, johnson saw the young girl receive several blows on the cheeks from an invisible antagonist. he adjured the spirit to stop in the name of the lord jesus christ, and there was no activity from the ghost for several minutes, but then betsy s hair received a yank that brought a cry of pain from her lips. again johnson adjured the evil spirit, and it released the girl s hair. johnson concluded that the spirit understood the human language and that betsy was the center of the haunting. he met with other neighbors, and they decided to hel

which the blood had not been thoroughly drained. the old testament book of leviticus (17:14) acknowledges that blood is the life of all flesh, the blood of it is the life thereof, but the children of israel are instructed that they shall not eat of the blood of no manner of flesh; for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. again, in deuteronomy 12:20 24, the lord warns, thou mayest eat flesh, whatsoever thy soul lusteth after only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. thou shalt not eat [blood; thou shalt pourest it upon the earth as water. similar warnings against the ingesting of blood for religious or health reasons were soon a part of the teachings of all major faiths a

es while awake he experiences again in his dreams. as a man passes from dream to wakefulness, so does he pass at death from this life to the next (brihadaranyaka upanishad, 4.3.11 14, 35. the mesopotamian and egyptian courts employed skilled professionals who sought to interpret dreams and visions. the israelites, by contrast, believed that interpretation of dreams could be accomplished only with the lord s guidance. for god speaketh once, yea twice, yet a man perceiveth it not. in a dream, in a vision of the night, when sleep falleth upon men in slumberings upon the bed; then he openeth the ears of men, and speaketh their instructions, that he may withdraw man from his purpose and hide pride from man (kjv: job 33:14. the talmud, the hebrew sacred book of practical wisdom, reveals that the

erceiveth it not. in a dream, in a vision of the night, when sleep falleth upon men in slumberings upon the bed; then he openeth the ears of men, and speaketh their instructions, that he may withdraw man from his purpose and hide pride from man (kjv: job 33:14. the talmud, the hebrew sacred book of practical wisdom, reveals that the jews gave great importance both to the dream and to the one whom the lord gave the knowledge to interpret the dream. joseph and daniel were two israelites who attained high regard for their skill as dream interpreters. 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 mysteries of the mind 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be

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laws. mysterious supernatural forces.sometimes benign, often hostile.appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to pre

oon decided that their crusade against evildoers had set them apart and above the laws that governed others. within a few decades of its formation, the vehm had more than 200,000 free men and commoners in its ranks.each man sworn to uphold the ten commandments and to eliminate all heresies, heretics, perjurers, traitors, and servants of satan. once anyone was suspected of violating one or more of the lord fs commandments or laws, he or she was brought before one of the holy vehm fs courts and was unlikely to escape the death sentence to be hanged. because of the great power that the vehm acquired, it conducted trials of noted outlaws and thieves unopposed in public places, such as village squares or market places, in the full light of midday. as its numbers and influence grew, the vehm had

th in christ, they perceived him as pure spirit that had descended from heaven on the instructions of the god of good to liberate humankind from the world of matter. according to the cathars, because christ was pure spirit, he did not die on the cross and the teachings of the church were false. the cathars rejected all the catholic sacraments, and they taught that the god of the old testament was the lord of matter, the prince of this world.all terms which the catholic church reserved for satan. not only did the cathars believe that the god revered as the creator by the church was really the devil, the cathars instructed their followers that most of the patriarchs and prophets mentioned in the old testament were really demons. the cathars somehow managed to hold out against the armies mass

. the ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spok

s especially recommended for summoning air spirits. according to peter of abano (an occult author who lived from 1250 to 1318, this summoning should take place when the moon is waxing. abano also recommended the inscription of four concentric circles for the invocation of good spirits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. t h e g a l e e n

THE GOD OF THE WITCHES

ofevil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of

d facedownwards to prevent the spirit from escaping, for a sweeper's ghost is regarded as extremely malevolent;this custom should be compared with the burial of a witch at the cross-roads with a stake through her heart,which was done to prevent the ghost from walking. in some places the sweepers carry a decorated broom inprocession at the festival of their god, lal-beg.chapter iv. the rites"serve the lord with gladness and come before his presence with a song."2424ps. c. 2the ceremonies of the cult are fully recorded in the trials of the "witches" in all parts of europe. theseceremonies comprise the rites of admission, sacred dances, feasts, and orgiastic rites, besides otherceremonies which to our minds are more purely religious, such as homage to the god, sacrifices, prayers andthe like

k king.that becket was regarded as a divine victim is seen in the comparisons between his death and that of christ,which are found in all the contemporary biographies, comparisons quite impossible if the death of thearchbishop were simply murder. the monk, william of canterbury, who was actually an eye-witness of thescene in canterbury cathedral, forces the parallel to an extraordinary extent "as the lord, his passion beingimminent, approached the place of suffering, so thomas, aware of coming events, drew near to the place inwhich he should suffer. they sought to seize, as jesus, so thomas, but no one put a hand on him because hishour was not yet come. the lord went in triumphal procession before his passion, thomas before his. thelord suffered after supper, and thomas suffered after supp

lord, his passion beingimminent, approached the place of suffering, so thomas, aware of coming events, drew near to the place inwhich he should suffer. they sought to seize, as jesus, so thomas, but no one put a hand on him because hishour was not yet come. the lord went in triumphal procession before his passion, thomas before his. thelord suffered after supper, and thomas suffered after supper. the lord for three days was guarded injerusalem by the jews, thomas for some days was guarded in the enclosure of his church. the lord going tomeet those who sought to attack him, said 'i am he whom ye seek: thomas to those who sought him,'behold me. the lord 'if ye seek me, let these depart; thomas 'hurt none of those who stand by. that onethere, this one here, was wounded. there four soldiers, h

seek: thomas to those who sought him,'behold me. the lord 'if ye seek me, let these depart; thomas 'hurt none of those who stand by. that onethere, this one here, was wounded. there four soldiers, here four soldiers. there the sharing of the garments,here of the mules. there the dispersion of the disciples, here the dispersion of the underlings. there the veilwas rent, here the sword was broken. the lord gave forth water and blood unto salvation; thomas water andblood unto health. the lord restored the lost world, thomas recalled to life many lost ones."like rufus becket knew that his death was near and that it would be by violence; and, again as in the case ofrufus, monks dreamed of his approaching death. william of canterbury says in the vita "he knew that thesword threatened his head

THE GOLDEN ESSENCE

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 love s channel into biology, which led to involvement in life s many changes, and death, and what lay beyond death- in his brighter forms, he was the puck of the forest green, ravishing and rutti

tioned, the alchemist who wed their innerworldly or otherworldly mate brought about the birth of the child, and what is important to note here is that the child is born of a union of two worlds- this world, represented by the alche mist, and the otherworld, represented by the spiritual bride or groom. in the daughter s mythology, she represents the human being of this world, and her seducer/mate, the lord of the underworld, represents the otherworldly partner that she is joined to in a conjunction. when male humans attempt to recreate this mythological pattern in their own mind/world, the whole process is moved out one step, and the male seeker of the mysteries becomes the worldly being and he seeks the daughter, who becomes the fetch wife or the otherworldly mate, who, in conjunction with

the worldly being and he seeks the daughter, who becomes the fetch wife or the otherworldly mate, who, in conjunction with him, brings forth the child. feminine initiates actually engage this myth on a more immediate level, taking on the role of the daughter themselves, and seeking the spiritual union with the dark lord below, who becomes the fetch husband (and in time, reveals himself to them as the lord of light. it is in this way that the child is born of their union. the rest of the feminine mysteries involve the secret, inner basis of the feminine- the power of motherhood and generation, which is embodied in every woman; the powers of slow, steady creation of life, and the ongoing continuity of life. the stable and firm basis of the feminine strength is the backbone of human societies

that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine mysteries have their origin in the primal figure of the horned god, the father; and fatherhood, in its most deep a

THE HOLY ROSARY OF THE BRETHREN

. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: hold the cross to your heart and repeat the sacred mysteries. ex deo nascimur, in yeheshua morimur, per spiritum sanctum rivivisciumus. 5 step 3: first single bead- recite the lord s prayer. recite: pater noster. step 4: first of three beads together, say the following: i salute thee daughter of god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following:

r works a great deal with the use of latin, this rosary should be said in latin (excluding the hebrew. however, it is advisble to first perform it 9 in english several times to make certain that you know it well before transforming it into latin. 1. learn the ave maria first, and perform the rest in english. 2. after the ave maria is well memorized, add the qabalistic cross in latin. 3. next, add the lord s prayer in latin. 4. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed

n. 4. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women

er of god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the

THE KEY TO THE MYSTERIES

e hierarchy on the basis of obedience- rendered so noble and so great by the spirit of charity, that to serve in this manner is to reign; they formulated the faith of all and the hope of all, and they put this creed in the keeping of the charity of all. woe to the egoist who appropriates to himself a single word of this inheritance of the word; he is a deicide, who wishes to dismember the body of the lord. this creed is the holy ark of charity; whoso touches it is stricken by eternal death, for charity withdraws itself from him. it is the sacred inheritance of our children, it is the price of the blood of our fathers! it is by charity that the martyrs took consolation in the prisons of the caesars, and won over to their belief even their warders and their executioners. it is in the name of

forgive in the moment of thy most burning wrath, and thou showest thyself long-suffering to sinners. thou art strong, and thy mercies, existing from all time, are upon all thy creatures. thou art the eternal light, that pure souls shall see, and that the cloud of sins will hide from the eyes of sinners. thou art the light which is hidden in this world, and visible in the other, where the glory of the lord is shown forth. thou art sovereign, and the eyes of understanding which desire to see thee are all 69 amazed, for they can attain but part of it, never the whole. thou art the god of gods, and all thy creatures bear witness to it; and in honour of this great name they owe thee all their worship. thou art god, and all created beings are thy servants and thy worshippers: thy glory is not ta

s betrothed to death. do you understand now what lucifer is "is it not the very genius of ancient prometheus" that force which sets in motion the world, life, even movement, and which regulates the course of successive forms? this force, by its resistance, equilibrated the creative principle. it is thus that the elohim gave birth to the earth. when, subsequently, men were placed upon the earth by the lord, as intermediate spirits, in their enthusiasm, which led them to search nature in its depths, they gave themselves over to the influence of that proud and powerful genius, and when they were softly ravished away over the precipice of death to find life, there it was that they began to exist in a real and natural manner, as is fit for all creatures" this page needs no commentary, and expla

akened in his tomb by the clamour of the church, resumed his arms, and struck the apostate in the darkness, in the midst of his army and of his victories. sorry martyrs, who rise from the dead to become hangmen! too credulous emperor, who believed in his gods, and in the virtues of the past! when the kings of france were hedged around with the adoration of their people, when they were regarded as the lord's anointed, and the eldest sons of the church, they cured scrofula. a man who is the fashion can always do miracles when he wishes. cagliostro may have been only a charlatan, but as soon as opinion had made of him "the divine cagliostro" he was expected to work miracles; and they happened. when cephas barjona was nothing but a jew proscribed by nero, retailing to the wives of slaves a spe

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

undations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan 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 li

d of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings i

THE MAGICIAN S KABBALAH

ose of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the wat

to do good, to show oneself kind, to insult, reproach. thus, in general it signifies the "giving forth" aspect of the universe or the "merciful king" aspect of god. chesed is also called gdvlh (gedulah, meaning greatness or magnificance, and is referred to under this aspect in the line of the "lord's prayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, a

300,000 years after the point zero of the big bang model, the "epoch of recombination (at -255 degrees, where heavy chemical elements were first formed in the gravitational collapse of stars and the first formation of galaxies. in kabbalistic terminology "the left hand of god traced the firmament. in the book of the law, by aleister crowley, a similar model is utilised in symbolism: iii.72. i am the lord of the double wand of power; the wand of the force of coph nia- but my left hand is empty, for i have crushed an universe& nought remains. the zohar describes this development in terms of malbush, a "garment, whose folds create the matrix of manifestation as the letters of the hebrew alphabet recombine as the folds overlap. this mirrors modern cosmology, as it is stated in kabbalah that a

THE MARTINIST OPERATIVE GENERAL RITUAL

n fall, we can easily understand how in effect this same nature can evolve, with man, back to its original state, starting with the redemption of man by the word. henry cornelius agrippa tells us in his famous "occult philosophy"2. during the time of the law, the ineffable name of god was composed of four letters: iod-hevau- he, in place of which and out of respect, the hebrew simply read adonai (the lord) and which is composed of aleph-daleth-nun-iod. during the time of the grace, the name of god becomes the effable pentagram iod-he-shin-vau-he which, by a mystery which is no less great, is invoked also under the name of three letters iod-shin-vau" let us note that the name of five letters is ieshouah, while that of three letters is ishouh. in his recapitulating table 'the ladder of the q

d the vows of thy servant david by making his son solomon complete the works of his, deign to fulfill my expectations by chasing away and forever from this place thus sanctified, all powers of darkness. by ieshouah, our lord, amen. 14 sanctifying the poignard (or the sword: o lord, my power is in thy name, etc. etc. i exorcise thee creature of metal in the name of the almighty god, yaveh sabaoth, the lord of hosts, so that nothing shall remain in thee of the dark power that ruled over thee to this day, but on the contrary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of desire reconciled with his creator. let us pray. eternal god, almighty sanctifier, in whose hands resides all victory, thou who gave david marvellous power to vanquish the re

e. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as my brothers, of your holy and understanding protection. may we be always- you and myself- forever, inscribed i

THE MIDDLE PILLAR

the hebrew tongue. hebrew is so employed because the magical system first attained prominence in europe since it was adopted by some jewish philosophers whom we call qabalists. apart from this usage of hebrew words, there is not the slightest implication of hebrew theology or philosophy. the gestures themselves are a variance of the ordinary christian cross, making use of the last few phrases of the lord's prayer. that it is utilized in magical work is due to the fact that it constitutes an ideal method of equilibriating the personality and raising the mind to the contemplation of hgher things.2 the first name in the invocation is atoh. this is a hebrew word meaning "thou" the second personal pronoun. to explain this in the simplest possible way, may i say that there is some justification

hn the greater universe. trus is followed once again by the qabalistic cross, whch further strengthens and seals the cross of light within the magician's aura. origins of the pentagram ritual the lesser banishing ritual of the pentagram was a creation of the hermetic order of the golden dawn. however, various portions of the ritual are found to have far more ancient sources. in the new testament, the lord's prayer (matthew 6:9-13) is obviously based upon qabalistic principles, showing that jesus of nazareth, who was called rabbi by his followers, knew his qabalah. this is because the lord's prayer is itself based on the hebrew "prayer of david" from the old testament, found in the first book of chronicles 29:l "the prayer of david at the foundation of the temple" reads as follows: unto the

rayer of david at the foundation of the temple" reads as follows: unto thee, 0 tetragrammaton, are the greatness and the power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and ever, amen.4 this is only slightly different from the qabalistic cross, which states (in english: thou art the kingdom and the power and the glo y, the world forever, unto the ages. amen. the word atah("thou art) is linked to the sephrah of kether, whose divine name is "i am" malkuth(

is particularly associated with malkuth, whose complete divine name is adonai ha-aretz. the name "lord carries with it connotations of hgh rank, especially power, rulershp, and dominion.24 here the name is associated with fire and the south, the direction of the sun's greatest strength. ths is 192 theb alanceb etweenm ind and g i c a reminder that here on malkuth, our immediate symbolic link with the lord of light and strength is through the life-giving rays of the sun. the name of e,heieh is vibrated after the western pentagram is drawn. eheieh, meaning "i am" is the divine name of kether. the west is the place of sunset, the completion of the sun's journey across the sky. it represents rest and peace. to the ancient egyptians, ra, the sun god died each night when he entered amentet (the

thrust the dagger tip or index finger through the center of the cross and intone "pater hamon ho en tois ouranois (pronounced "pah-ter hay-mon ho en toh-ees 00-ran-oh-ees "our father in heaven who art in the heavenu-ila p qpov o ev o t qo upavotq. go to the south and draw the cross again. thrust through the center of the figure and vibrate "ho kyrios meta sou (pronounced "hoh-kree-os meh-tah soo "the lord is with theeu--o kuptoq psta oou. go to the west and draw the cross. charge the figure with "oudeis erchetai pros ton patera ei me di emou (pronounced "00-days er-che-tai pros ton pah-ter-ah eh may dee em-oo "no one cometh unto the father, but by me"-ou6 tq epxetat npoq tov i i a spaei pq 61 e ou. go to the north and draw the cross. charge the figure with "to phos en te skotia phainei (pr

THE NECRONOMICON SIMON VERSION

y is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek wo

les seems to have been lunar-oriented, a religion- or religion- magickal structure- of the night, of darkness in a sense. invocations using solar formulae have proved thus far effective in successfully banishing necronomicon demons and intelligences. for instance, the kaddish prayer of the jewish faith contains some solar elements that have proved resilient to inimical genii, and the vibration of the lord's prayer for christians is also a workable method. we suggest that individual operators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals co

e warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societ

you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass

mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fine silk, and hid safe away until such times as it is needed. but to take not to use this seal hastily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he ret

THE PATH OF KABBALAH

im, who was the degree of keter and the highest melech (king, fell lower than all other kings when the breaking occurred. that is because he who has the greatest coarseness is also the highest when in possession of a screen. but when he loses his screen he becomes the worst, and consequently falls lower than all other kings. his words can also be interpreted regarding those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to subdue themselves before and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of

quivalence of form with him (the end of correction, he will go through 620 degrees, also called the 613 mitzvot of the torah, and the seven mitzvot of our rabbis. a zivug (mating) with the upper light in the screen is called a mitzva. the light that the creature obtains inside his vessel is called inner light, or the light of taamim, or torah. that is why kabbalists always say: taste and see that the lord is good. the creature, behina dalet of dalet, corrects his will to receive, in order to be able to bestow. the correction is not of the desire itself, but in the way it is used- it must be done with the intention to give. that correction, the setting up of the intention to bestow, is done with small bits of the desire of the creature, from the smallest to the greatest, but not on all of i

the concept of benevolence is a little different with regards to the creator than the concept we normally think of. that is because we regard as good, and doest good everything that satisfies our egoistic desires. i regard as good anything that is good for me, and bad, anything that is bad for me. it is all measured according to my level of development. q: what does heichal hashem (the palace of the lord) mean? a: the word heichal (palace, hall) consists of two words: hey (the letter that represents god, and kol (everything. when put together they form the word heichal. this means that anyone who enters the king s palace receives everything the creator had prepared for him. if one attains an inner state called heichal, he attains eternal and complete connection with the creator. as long a

above so that he will not be able to say that thank god, he observes torah and performs good deeds and what else could he ask for? and only if that person has a true desire, will he receive help from above. and he is constantly shown how his faults in his present state; that is, he is sent thoughts and views, which work against his efforts. this is in order for him to see that he is not one with the lord. and as much as he overcomes, he always sees how he is found in a position farther from holiness than others, who feel one with the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and 213 of 273 it pains him that he is not one with the lord, until he comes to feel that he has no part

in the body of a pig, that he receives a desire and craving to take livelihood from things he had already determined were litter, but now he again wants to revive himself in them. and also when a man feels he s in a state of ascent, and tastes some good flavor in the work, he must not say: now i am in a state where i understand that it is worthwhile to worship god. rather he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness, and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depend

THE ROSICRUCIAN MANIFESTOS

rst father adam fully endued: hence it doth appear, that after god had brought before him all the creatures of the field, and the fowls under heaven, he gave to every one of them their proper names, according to their nature. although now through the sorrowful fall into sin this excellent jewel wisdom hath been lost, and meer darkness and ignorance is come into the world, yet notwithstanding hath the lord god sometimes hitherto bestowed, and made manifest the same, to some of his friends: for the wise king solomon doth testifie of himself, that he upon earnest prayer and desire did get and obtain such wisdom of god, that thereby he knew how the world was created, thereby he understood the nature of the elements, also the time, beginning, middle and end, the increase and decrease, the chang

le stuck a great naile somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaistering of the hidden door, and so unlooked for uncovered the door; wherefore we did with joy and longing throw down the rest of the wall, and cleared the door, upon which that was written in great letters, post 120 annos patebo, with the year of the lord under it: therefore we gave god thanks and let it rest that same night, because first we would overlook our rotam; but we refer our selves again to the confession, for what we here publish is done for the help of those that are worthy, but to the unworthy (god willing) it will be small profit: for like as our door was after so many years wonderfully discovered, also there shall be opened

a t e rni t y o f t h e mo s t hon o ra bl e ord e r o f t h e ro s y c r o s s, wr i t t e n t o al l t h e l e a rne d o f e u r o p e whatsoever is published, and made known to everyone, concerning our fraternity, by the foresaid fama, let no man esteem lightly of it, nor hold it as an idle or invented thing, and much less receive the same, as though it were only a mere conceit of ours. it is the lord jehovah (who seeing the lord s sabbath is almost at hand, and hastened again, his period or course being finished, to his first beginning) doth turn about the course of nature; and what heretofore hath been sought with great pains, and daily labour, is now manifested unto those who make small account, or scarcely once think upon it; but those which desire it, it is in a manner forced and

ch we do observe, will not permit at this present to make rehearsal of it, till a more fit time. at this 23 time it is enough for those which do not despise our declaration, having therefore briefly touched it, thereby to prepare the way for their acquaintance and friendship with us. yet to whom it is permitted that he may see, and for his instruction use, those great letters and characters which the lord god hath written and imprinted in heaven and earth s edifice, through the alteration of government, which hath been from time to time altered and reviewed, the same is already (although as yet unknown to himself) ours. and as we know he will not despise our inviting and calling, so none shall fear any deceit, for we promise and openly say, that no man s uprightness and hopes shall deceive

them which have taken pains therein. but the work itself shall be attributed to the blessedness of our age. 24 as we now willingly confess, that may principal men by their writings will be a great furtherance unto this reformation which is to come; so we desire not to have this honour ascribed to us, as if such work were only commanded and imposed upon us. but we confess, and witness openly with the lord jesus christ, that it shall first happen that the stones shall arise, and offer their service, before there shall be any want of executors and accomplishers of god s counsel; yea, the lord god hath already sent before certain messengers, which should testify his will, to wit, some new stars, which do appear and are seen in the firmament in serpentario and cygno, which signify and give the

THE SIGIL OF ADVERSARY

es focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, a

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

ecome as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry an

ritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to these in tannhauser: i say, then, gi; h and yet it is not gi h distinct, but gi h incorporate in all. i am the resurrection and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of all his readers. youth most certainly tends towards certain ideals, and frequently results in a definite hero-worship; but genius cannot be bound for long; it will eventual

the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love. here we will give but one

deserts only too fearfully proved; boiling with carnalities they feared to see their own mothers, and were even forbidden to keep in their possession animals of the female sex. o stylites! they are now in heaven! how we clave together! how we strained caresses! how the swooning limbs sank fainting on the sward! for the fiery dart raged fiercer; in excesses long restrained, it cried, gbehold i am the lord! h *the temple of the holy ghost, vol. i, p. 173. such is the ultimate end of platonic love. that it has many noble forms, that it sprang from the true abhorrence of the vile, cannot be denied; that its field of combat is an aceldama, all this is true enough: cwhose red banners beat their radiant fire into my shrivelled head, to wither love fs desire *aceldama, vol. i, p. 2. but that it m

both white and red. this mingling of the passionate and the chaste we find is the new ideal that crowley flashes before our dazzled sight. away with mary, immaculate mother of christ: away with messalina, incestuous prophetess of lust. away! away! to the west, to the east, till they meet in some flaming region of equatorial fury, and flashing interfuse and interblend. once again must a prophet of the lord arise and wed a wife of whoredoms, who hath committed great whoredom, departing from the lord. once again must hosea expire on the crimson lips of gomer, and from the womb of a harlot must the christ be reborn a woman, wise, beautiful, and young; who is both circe and diana, isis and aphrodite, in whose veins course all the fury of medea, all the abominations of canidia, who revels in the

THE ABYSS AND TABAET

iation with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essen

e honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding the title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a translation of the title of beelzebub, meaning lord of flies and relates to the adversary being in part a spirit of the air. baal-zebub as the name of a god worshipped in the philistine city of ekron around 850 b.c. and was considered a controller of flies and perhaps plague. if the initiate of the luciferian p

THE BOOK OF GATES

gs, i say, shall act as magical protectors to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lake

members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set

shoulder. she has anklets on her legs, and bracelets on her wrists, and armlets on her arms. the inscriptions which are cut above the head, and at both sides, and under the feet of the goddess contain addresses to the king by the great gods of the sky, and extracts from the book of the dead; they read- p. 55 inscription on the bottom of the sarcophagus of seti i. i. the words of osiris the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra (i.e, the sun, seti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra

, the sun, seti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to b

lands, men-maat-ra, whose word is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-ptah, whose word is maat, for thy mother nut hath come unto thee; she hath purified (or, washed) thee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith

THE SECRET RITUALS OF THE OTO

crets of the lustration are communicated; they consist of a sign, a grip, and a word. the sign is given by clenching the fingers of the right hand, and making a motion as if to stab the throat with the thumb. the grip is given by seizing the thumb of the brother in your fingers, and pressing it nine times. you then elevate your own thumb. this grip demands a word. this word is adonai, which means the lord. as in the minerval degree, it is an universal name or title of the most high (knocks) send the candidate on his travels with the sun (three periods of seven years) s (gives grip) what is this? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (10 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. for candidate who repeats throughout

43 pm] the secret rituals of the o.t.o (e. for candidate who repeats throughout. c. must be taught this dialogue thoroughly during these travels) e (for c) the grip or token of a man and a brother. s: what does it demand? e (for c) a word. s: give me that word. e (for c) at my initiation i was taught to be cautious; i will letter it with you. s: i agree. begin (done) what is its import? e (for c) the lord (leaves c. to w) s: pass. w: noble emir, i present to you a man and a brother on his initiation. e: i will thank him to advance to me as a man and a brother (done) have you anything to communicate? w (for c. who repeats) i have. e (rising with grip) what is this? w (for c) the grip or token of a man and a brother. e: what does it demand? file//c /documents%20and%20settings/michael..secret

or c) the grip or token of a man and a brother. e: what does it demand? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (11 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. w (for c) a word. e: give me that word. w (for c) at my initiation i was taught to be cautious. i will letter it with you. e: i agree; begin (done) its import? w (for c) the lord (w. leaves c) e: pass (he rises and conducts candidate round and to w) e: worthy wazir, i present to you a man and a brother on his initiation. w: i will thank him to advance to me as a man and a brother (done) what is that? e (for c) the first regular step. w: do you bring anything else? e (for c) i do (gives sign) w: what is that? e (for c) the sign of a man and a brother. file//c /docu

w: to what does it allude? e (for c) to the penalty of my obligation. w: have you anything to communicate? e (for c) i have (gives grip) w: what is that? e (for c) the grip or token of a man and a brother. w: what does it demand? e (for c) a word. w: give me that word. e (for c) at my initiation i was taught to be cautious. i will letter it with you. s: i agree; begin (done) its import? e (for c) the lord (e. leaves c) w: pass (takes c. round and to s) w: most mysterious master, i present to you a man and a brother on his initiation that he may receive a mark of your favour at the beginning of his travels with the sun. s: my brother, i have it notable in mind to counsel you concerning your way among us. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.h

halt (w. applies disk to breast of c) s: do you vouch that he is properly prepared? w: i do. s: admit him in due form (c. is led to throne by e) s (gives grip) what is this? c: the grip or token of a man and a brother. s: what does it demand? c: a word. s: give me that word. c: at my initiation i was taught to be cautious; i will letter it with you. s: i agree; begin (done) what is its import? c: the lord. s (gives pass grip) what is this? c: the pass grip, leading from the first to the second degree. s: what does it demand? c: a pass word. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (5 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. s: give me that word. c: thelema. s: what is its import? c: will. s: pass, thelema (e. takes c

THE HOLY BIBLE KING JAMES VERSION

and all the host of them. 2:2 and on the seventh day god ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2:3 and god blessed the seventh day, and sanctified it: because that in it he had rested from all his work which god created and made. 2:4 these [are] the generations of the heavens and of the earth when they were created, in the day that the lord god made the earth and the heavens, 2:5 and every plant of the field before it was in the earth, and every herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the groun

in the earth, and every herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became int

sseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should

nd to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him. 2:19 and out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought [them] unto adam to see what he would call them: and whatsoever adam called every living creature, that [was] genesis page 2 the name thereof. 2:20 and adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for adam there was not found an help meet for him. 2:21 and the lor

m called every living creature, that [was] genesis page 2 the name thereof. 2:20 and adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for adam there was not found an help meet for him. 2:21 and the lord god caused a deep sleep to fall upon adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 2:22 and the rib, which the lord god had taken from man, made he a woman, and brought her unto the man. 2:23 and adam said, this [is] now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. 2:24 therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 2:25 and they were both naked, the man and his wife, and were n

TRUE HISTORY OF WITCHCRAFT

in the witches' way (p.34: the priest continues `o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries' let us be unambiguous as to the importance in wicca of this ritual; as the farrars'put it (p.31 "third degree initiation elevates a witch to the highest of the three grades of the craft. in a sense,a third-degree witch is fully independent, answerable only to the gods and his or her own conscience" in short, in a manner of speaking thi

TURNER ROBERT ARBETEL OF MAGICK

n trust for the oto, perhaps wicca has, in symbolic form, returned home at last. it remains for the wiccans to, literally (since the charter hangs in my temple space, to read the handwriting on the wall" witchcraft always has a hard time, until it becomes established and changes its name- charles fd s'm'hw' of the magic of the ancients, the greatest studie of wisdom. in all things, ask counsel of the lord; and do not thou think, speak, or do any thing, wherein god is not thy counsellor. proverbs 11. he that walketh fraudulently, revealeth secrets: but he that 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-me

pearls before swine. observe this law, and the eyes of thy understanding shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. thou shalt have also the angels and spirits of god prompt and ready in their nature to minister unto thee, as much as any humane minde can desire. aphorism 2. in all things call upon the name of the lord: and without prayer unto god through his onely-begotten son, do not thou undertake to do or think any thing. and use the spirits given and attributed unto thee, as ministers, without rashness and presumption, as the messengers of god; having a due reverence towards the lord of spirits. and the remainder of thy life do thou accomplish, demeaning thy self peaceably, to the honour of god, an

seek after heavenly things. put no confidence in thy own wisdom; but look unto god in all things, according to that sentence of the scripture: when we know not what we shall do, unto thee, o god, do we lift up our eyes, and from thee we expect our help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5. thou shalt love the lord thy god with all thy heart, and with all thy strength, and thy neighbour as thy self: and the lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy 8 soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body. aphorism 6. whatsoever thou hast

ly repeat, and fix the same in thy minde: and learn much, but not many things, because a humane understanding cannot be alike capable in all things, unless it be such a one that is divinely regenerated; unto him nothing is so difficult or manifold, which he may not be able equally to attain to. aphorism 7. call upon me in the day of trouble, and i will hear thee, and thou shalt glorifie me, saith the lord. for all ignorance is tribulation of the minde; therefore call upon the lord in thy ignorance, and he will hear thee. and remember that thou give honour unto god, and say with the psalmist, not unto us, lord, but unto thy name give the glory. the second septenary. aphorism 8. even as the scripture testifies, that god appointeth names to things or persons, and also with them hath distribut

rits that speak with thee, do declare things true or false, let it onely depend upon thy faith in god; that thou mayst say with paul, i know on whom i trust. if no sparrow can fall to the ground without the will of the father which is in heaven, how much more will not god suffer thee to be deceived, o thou of little faith, if thou dependest wholly upon god, and adherest onely to him? aphorism 13. the lord liveth; and all things which live, do live in him. and he is truely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which are in being. he calleth all the stars. and all the host of heaven by their names. he therefore knoweth the true strength and nature of things, the order and polici

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ll as virgil, is known to have been an admirer of ancient expressions, and to have imitated homer more than any other attic poet; therefore, his employing an obsolete word is not to be wondered at. taking this etymology as the true one, the lyc an pan of arcadia is pan the luminous; that is, the divine essence of light incorporated in universal matter. the arcadians called him ton thj lhj kurion, the lord of matter as macrobius rightly translates it.2 he was hence called sylvanus by the latins; sylvus being, in the ancient pelasgian and olian greek, from which the latin is derived, the same as lh for it is well known to all who have compared the two languages attentively, that the sigma and vau are letters, the one of which was partially, and the other generally omitted by the greeks, in t

gment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-creating power of the sun. aglae zeu, dionse, pater pontou, pater aihj `hlie paggentor. in another fragment preserved by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the dead as well as over the living, and to have been the lord of destruction as well as creation and preservation. we accordingly find that in one of the orphic litanies now extant, he is expressly called the giver of life, and the destroyer.6 the egyptians represented typhon, the destroying power, under the figure of the hippopotamus or river-horse, the most fierce and destructive animal they knew;7 and the chorus in the bacchae of euripides invoke

the stranger who wandered in the street and begged at the door, were supposed to be animated by a portion of the same divine spirit which sustained the great and powerful. they are all from jupiter, says homer, and a small gift is acceptable.2 this benevolent sentiment has been compared by the english commentators to that of the jewish moralist, who says, that he who giveth to the poor lendeth to the lord, who will repay him tenfold.3 but it is scarcely possible for anything to be more different: homer promises no other reward for charity than the benevolence of the action itself; but the israelite holds out that which has always been the great motive for charity among his countrymen the prospect of being repaid ten-fold. they are always ready to show their bounty upon such incentives, if

t under this name, which subsequently took in french the form fesne. the medi val worship of the fascinum is first spoken of in the eighth century. an ecclesiastical tract entitled judicia sacerdotalia de criminibus,1 which is ascribed to the end of that century, directs that if any one has performed incantation to the fascinum, or any incantation whatever, except any one who chaunts the creed or the lord s prayer, let him do penance on bread and water during three lents. an act of the 1 mart ne and durand, veterum scriptorum amplissima collectio, tom. vii, p. 35. si quis pr cantaverit ad fascinum, vel qualescumque pr cantiones excepto symbolum sunctum aut orationum domincam qui cantat et cui cantatur, tres quadrigesimas in pane et aqua poeniteat. generative powers 129 council of ch lons

imo taught the peasantry to make a fire by the rubbing together of wood (this was the needfire, and to raise up the image of priapus, as a means of saving their cattle. when a lay member of the cistercian order at fenton had done this before the door of the hall, and had sprinkled the cattle with a dog s testicles dipped in holy water, and complaint had been made of this crime of idolatry against the lord of the manor, the latter pleaded in his defence that all this was done without his knowledge and in his absence, but added, while until the present month of june other people s cattle fell ill and died, mine were always sound, but now every day two or three of mine die, so that i have few left for the labours of the field. 2 fourteen years after this, in 1282, an event of the same kind oc

TYSON DONALD NEW MILLENNIUM MAGIC

pts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the mor- row; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him, s

center. it is pictured and felt as an intensely blazing white star. this prayer is spoken while forming the cross: thine is the crown (touching the brow) and the kingdom (touching the groin, the power (touching the left shoulder, and the glory (touching the right shoul- der, forever (pointing south with the wand, amen (raising the wand into the air overhead. this prayer is based on the ending of the lord's prayer (matthew 6:13. the founding members of the golden dawn, recognizing that the end of the lord's prayer was essentially kabbalistic and referred to the sephiroth on the tree, mod- ified it to suit their own particular notions of how the tree should be applied to the human body. they inverted power (geburah) and glory (gedulah, or chesed, putting geburah on the right side and gedula

TYSON DONALD SOUL FLIGHT

amans, and few records of the rituals they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4. deren, divine horsemen, 36. of the dead, erlik khan, to whom he uttered a prayer. if the prayer was accepted, he was permitted to return to the urface. sometimes a shaman who went down to rescue the soul of one who had died was not so fortunate. there is a tale in the chronicon norvegiae of a shaman who attempted to bring back the soul of a woman who had suffered a sudd

n of whether the spirits who spoke to joan of arc were saints or fairies. the astral journey of isaiah involves his great vision of the throne of god. in the final year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah was actually present before the throne in his astral body. he protested that his lips were too unclean to repeat the words of god, so one of the seraphim flew down and took a live coal off the altar fire, where the offerings to god were consumed in flame, and touched i

r no created being can attain to its essence" 2. chokmah (wisdom) divine name: yah (lord) archangelic name: raziel correspondence: zodiac "the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equaling it, and it is exalted above every head, and named by the kabalists the 'second glory" 3. binah (understanding) divine name: ihvh elohim (the lord god) archangelic name: tzaphqiel correspondence: saturn "the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path

TYSON DONALD THE MAGICAL WORKBOOK

edulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words le-olam mean "for ever" the word amen means "truly" the complete hebrew text of the kabbalistic cross was translated in the original golden dawn documents by the english words "thou art the kingdom, and the power, and the glory, for ever. amen" it is the final part of the lord's prayer (refer to matthew 6:13. the original golden dawn method of forming the kabbalistic cross has been presented here because it is important for beginners to have a clear understanding of this procedure, which is the most widely accepted. it should be practiced regularly for several months until it becomes second nature, before trying variations. as a modification in the gestures tha

TYSON DONALD THE POWER OF THE WORD

er of the name; then follows the actual manifest structure. the apostle john understood this quite clearly when he wrote "in the beginning was the word, and the word was with 38 tetragrammaton god, and the word was god (john 1:l. this creative (and destructive) word is tetragrammaton. when god created the microcosm, or lesser adam, he used the same method by which he had created the universe "and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expressed word in the vital breath of god when he inspired life into adam. the ba'al shem draws u

notice the reference to day and night, which comprehends both the manifest and occult sets of the banners. it is interesting that this is in the eighth verse, since dee refers to the "fourth and last part of the fourth chapter of the apocalypse, who is seated on his throne, around and in front of which the four animals, each with six wings, chant night and day without repose 'holy, holy, holy is the lord god omnipotent, who was, is and is to come (hieroglyphic monad, p. 53. 62 tetragrammaton the actual office of these wings, or angels, is given in the chant they proclaim before the throne of christ, which dee took the trouble to write out. it is from this that their names may be kabbalistically extracted. e refer to a hebrew bible, we find that this chant consists of exact1& thirty-si let

ically establishing the presence of the israelites in the land across jordan. although it is not expressly stated, there is good reason to speculate that the twelve stones were sacrificial, and that each stone was inscribed, or at least associated, with one of the banners of tetragrammaton. moses says to the israelites: and it shall be on the day when ye shall pass over jordan unto the land which the lord thy god giveth thee, that thou shalt set thee up great stones, and plaster them with plaster: and thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the lord thy god giveth thee, a land that floweth with milk and honey; as the lord god of thy fathers hath promised thee. 68 tetragrammaton therefore it shall be when ye

r, that thou mayest go in unto the land which the lord thy god giveth thee, a land that floweth with milk and honey; as the lord god of thy fathers hath promised thee. 68 tetragrammaton therefore it shall be when ye be gone over jordan, that ye shall set up these stones, which i command you this day, in mount ebal, and thou shalt plaster them with plaster. and there shalt thou build an altar unto the lord thy god, an altar of stones: thou shalt not lift up any iron tool upon them. thou shalt build the altar of the lord thy god of whole stones; and thou shalt offer burnt offerings thereon unto the lord thy god: and thou shalt offer peace offerings, and shalt eat there, and rejoice before the lord thy god. and thou shalt write upon the stones all the words of this law very plainly (deut. 27:

that are plastered (mortared) together, and another of "whole stones" that serve as an altar. both (if indeed they are two piles) are to be inscribed with the law of god. in following out the command of moses, joshua first has the representatives of the tribes carry the stones across the river before allowing the ark of the covenant to pass "and joshua said unto them, pass over before the ark of the lord your god into the midst of jordan, and take you up every man of you a stone upon his shoulder, according to the number of the tribes of the children of israel (josh. 4:5. the twelve representatives of the tribes took up a stone each "and carried them over with them unto the place where they lodged, and laid them down there (josh. 4:8. but it is also said "and joshua set up twelve stones i

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

moves in a sea of elegance and desire. the great american dream? no. a nut at the crystal counter? no. she has become herself. if she worked with an initiatory society, she didn't become involved in its politics. she didn't try to conform to nonexistent rules. she becomes herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampire in the movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this

VOX SABBATUM

beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man of the rite. at dawn they would sacrifice a white cockerel with a knife, cutting the throat. the dhulqarnen the leader of the coven, was called such in a play of words. the lord of two centuries was said to exist after death, being an isolate being, whose spirit remains potent for another century, has perfect memory of his life and can manifest through various forms while attached to the earth. the sabbat as it was described in spain indicates that the middle eastern and moroccan practices of the az-zabbat survived throughout europe. the black man appeared as a l

g sabbat is also a means of growing more connected with the other practitioners, which forms an allegiance with what is known as a group mind. this is useful in spells and low sorcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and exci

, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s prayer reversed, which is used also in rites of lycanthropy and other averse chthonic rites nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. as to align

ick and procreation by az lilith, who resided near the red sea in caves. az resided also in the blackest depths of hell; she instructed demons, monsters, and other druj the art of sexual copulation and how to spawn daemons. az lilith was the mother of succubi and incubi, daemons who held sexual congress with humans and with their emissions spawned other shadow forms. shaitan then became as seker, the lord of death in ancient memphis, which later became set the prince of darkness. set or shaitan had impacted the earth in its wave of creation, of knowledge and prowess did humanity excel. shaitan then moved its consciousness both of darkness and light into the empyrean and infernal (chthonic) realms of above and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ng his thoughts and their visible forms khepera was assisted by the goddess maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the foundation [fn#3 "the lord possessed me in the beginning of his way, before his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, before the hills was i brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. when he prepared the heaven

i am he who made the heavens, and i (set in order [the earth, and created the gods, and] i was with them for an exceedingly long period; then was born the year and. but my soul is older than it (i.e, time. it is the soul of shu, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is 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 o

04] the mouth mechir. xviii. and ra said unto heru-behutet "these enemies have sailed up the river, to the country of setet, to the end of the pillar-house of hat, and they have sailed up the river to the east, to the country or tchalt (or, tchart,[fn#105] which is their region of swamps" and heru-behutet said "everything which thou hast commanded hath come to pass, ra, lord of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof some of them had fallen into the sea (or, river, and the others had fallen headlong on the mountains [fn#105] zoan-tanis. and heru-behutet transformed himself into a lion which had the face of a man, and which was crowned with the triple crown.[fn#106] his paw w

herein are all the gods and all the goddesses from this day onwards. now through the winged disk which is on the temple-buildings of all the gods and all the goddesses of the land of the lily,[fn#114] and the land of the papyrus,[fn#115 [these buildings] become shrines of heru-behutet [fn#114] i.e, the north, especially the delta [fn#115] i.e, the south. as concerning heru-behutet, the great god, the lord of heaven, the president of the ater of the south,[fn#116] he it is who is made to be on the right hand. this is heru-behutet on whom the goddess nekhebit is placed in the form of a serpent (or, uraeus. as concerning heru- behutet, the great god, the lord of heaven, the lord of mesent, the president of the ater of the north,[fn#117] he it is who is made to be on the left hand. this heru-b

r, uraeus. as concerning heru- behutet, the great god, the lord of heaven, the lord of mesent, the president of the ater of the north,[fn#117] he it is who is made to be on the left hand. this heru-behutet on whom the goddess uatchit is placed is in the form of a serpent [fn#116] i.e, the southern half of heaven [fn#117] i.e, the northern half of heaven. as concerning heru-behutet, the great god, the lord of heaven, the lord of mesent, the president of the two aterti of the south and north, ra heru-khuti set it (i.e, the winged disk) in his every place, to overthrow the enemies in every place wherein they are. and he shall be called president of the two aterti of the south and north because of this from this day onwards.[fn#118 [fn#118] in the sculpture which illustrates this portion of th

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ntwined on a helicious12 stone. the seven pentacles [talismans] have the power of attracting the seven planetary forces. gold is the sun s metal; silver is the moon s metal; iron is the metal of mars; copper is the metal of venus; quicksilver is mercury s metal, tin is jupiter s metal and lead is the metal of saturn. perfect pentacles [talismans] can be prepared with the proper stones and metals. the lord's prayer is the most perfect prayer because it has seven magical petitions. 11 cynocephalus (from latin canus [dog+ cephalus [head: the dog-headed ape (simia hamadryas) which in egyptian mythology was called amemet (eater of the dead) whose master was thoth or tehuti. 12 it is unclear what the original term "heli ca" means or implies los siete signos kabal sticos de los planetas son: para

m s perfecta porque tiene siete peticiones m gicas. 53 practice asana: the student must lie down on the floor on a mat [a meditation or yoga mat. the student can spread out his/her arms and legs to each side until the five pointed star is formed. relax all of your body, do not think about anything, set the screen of your mind to be blank, concentrate your mind on your inner god and start praying the lord s prayer extremely slowly, and reflect on the sense of each petition. become drowsy, to reach a profoundly sleeping state while meditating upon each word, upon each phrase, worshiping worshiping worshiping the student must not move upon waking up be motionless and practice a retrospective exercise in order to remember the internal experiences: remember where you were, what places you visi

WESTERN MANDALAS OF TRANSFORMATION SR AL

heck some gematria associations, if this is important to you, keep it for all your magical work. one of my students originally took the name sarah, then, for magical workings, changed it to sariel. 11 you should also begin to use this name frequently in your prayers. begin a real relationship with this entity, who is the most lofty aspect of your own aspirations and inspirations, a radiant ray of the lord's love, shining on you and through you, protecting, guiding, taking an interest in you. a famous magician of our century, franz bardon, says that the guide will eventually inform his protege about the laws of the physical world, as well as guide him or her in the astral (the guardian's purpose) clearly shows how necessary it is that the magical development of a human being during his time

abur.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 avenger 26. at-tawwab.the acceptor of repentance 27. al-barr.the righteous 28. al-wali.the governor 29. al-batin.the hidden 30. az-zahir.the evident 31. al-akhir.the last 32. al-halim.the clement the 99 islamic god-names 33. al-azim.the grand 34. al-ghafu

5: ihi, yehi: let there be 25: the twenty-fifth path between tiphareth and yesod, samekh 25: hyy, hayeya: seventy-first name of shem hamphorash, associated with fifth quinance of cancer 25: kh, koh: thus, so; this way, that way root: that which coincides with a point of space or time (this is a powerful sigil to use with ihi) 25: dka, to break (crowley) 65: sum of rows in kamea *65: adni, adonai: the lord 65: gdm ichd, gam yawkhad: together in unity correspondences: magical names and numbers of geburah/mars aserisks) denote god-names 65: hikl, haikal: temple, meeting place for the shekinah 65: sh, root: that which is round in form: dome, moon 65: hs, root: silence 65: llh, lelah: 6th name of shem hamphorash, associated with 6th quinance of leo. 65: lux: latin for light 325: theosophic exte

ehold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god" rev 21: 3. the tabernacle is also the meeting tent and dwelling place of the shekinah (see ex. 40: 34) 36: bkchv, be-koakho: by her power 36: kbdi: my glory 36: damcar: latin for blood of the lamb. i l l: magic sum of kamea *111: achd hva elhim: the lord is one 111: alp, letter name of aleph, 11th path on the tree: ox, family, clan 111: aphl, ophel: darkness, obscurity 111: i tzvh: will command 111: kipha, kepha: peter, the rock (aramaic) 111: pla, mystical name of kether, the wonder 111: nkyal, nachiel: intelligence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me f

t very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath is the priceless gift of knowledge and intellect whereby comes salvation. wherefore also is eleven the key number of the great savior's name (ihshvh=326=l 1 (1972, p. 184. he also noticed that eleven is the number in the tarot of the "wheel of the great law" or kaph, called in qabalah the lord of the forces of life. the normal number of the wheel (rota) is ten, but by this he meant that kaph is the eleventh letter of the hebrew alphabet. as the perceptive student will notice in the chart in figure 12-a, a condensed form of the relationship of the letters to the sephiroth taken from knorr rosenroth's kabbala denudata, there is a special relationship between kaph, the eleventh le

WHO ARE THE DRACONIANS

s. there is one reptilian "world" that has however been identified as being more-or-less friendly towards humans. and that is a female-dominated society in capella which has recently broken free of the greys and their male-dominated draco masters. big wonder, since female "reptilians" would probably be more in touch with their emotional/spiritual nature than would the male-dominated types "praise the lord from the earth, ye dragons, and all deeps- psalms 148:7 as a result of the space-time-dimension travel however, or simply as a result of being fully integrated by the indwelling astral entity, many of the reptilian alien types are no longer exactly "in phase" with our linear third dimensional reality, and for this reason these "repti-poltergiests" as i call them are using humans in a para

the angel covered my eyes and then uncovered my eyes. i was all of a sudden on top of a large mountain looking down over a large valley filled with aliens and strange looking humans and their spacecraft. then i saw hundreds of people dressed in white walking on the mountain with us as if they had come to watch. and then a voice from heaven said 'behold, these evil ones have perverted the ways of the lord and deceived many and fornicated with my children. they shall have no place in my kingdom nor in this world to come' then a fire came down from the sky and consumed all the beings and all the strange humans and all the ufos and nothing was left. the angel then spoke saying i had who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (52 of 68 [8/25

WICCA EIGHT SABBATS OF WITCHCRAFT

the oak king, etc. often they are depicted as fighting seasonal battles for the favor of their goddess/lover, such as creiddylad or blodeuwedd, who represents nature. the god of light is always born at the winter solstice, and his strength waxes with the lengthening days, until the moment of his greatest power, the summer solstice, the longest day. and, like a look in a mirror, his 'shadow self, the lord of darkness, is born at the summer solstice, and his strength waxes with the lengthening nights until the moment of his greatest power, the winter solstice, the longest night. indirect evidence supporting this mirror-birth pattern is strongest in the christianized form of the pagan myth. many writers, from robert graves to stewart farrar, have repeatedly pointed out that jesus was identif

n, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpio- on halloween. and if this is true, it may be that llew, the sun god, finally 'dies' to the upper world on halloween, and now passes through the gates of death, where he is immediately crowned king of the underworld, the lord of misrule (in medieval tradition, the person proclaimed as 'lord of misrule' reigned from halloween to old christmas- or, before the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, and occupies llew's old throne, beginning on halloween. thus, by winter solstice, goronwy has reached his position of greatest

WICCA WITCHCRAFT TODAY

he burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth bring to us the child of promise (1 [1] the sun, thought of as being reborn- it is the great mother who giveth birth to him, it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of the mountains, illumine the land, light up the world, illumine the seas and the rivers, sorrows be laid, joy to the world. blessed be the great goddess, without beginning, without end, everlasting to eternity. i.o.evo.he blessed be' they dance round furiously, crying 'i.o.evo.he ble

ssociates in the larger towns and villages. they were a fairly easy mark because they were mostly people who were better off than their neighbours, eating better food and living more reasonable lives. if they got drunk and beat their wives, they were free from suspicion. anyone who led what we should call a reasonable life and was rather intelligent was suspect and the old cry was 'kill them all; the lord will know his own' but the trouble in killing off all the more intelligent people was the loss to the community. so the massacre was stopped in the end; but most of the members of the cult were then dead and only a few were left to carry on. these were chiefly the associates who had been initiated. instead of the great sabbats with perhaps a thousand or more attendants it became a small m

which worshipped aphrodite; this was, it appears, only suppressed in the twelfth century. william the conqueror's father was robert the devil and he was credited with witchcraft. william's son, william rufus, was also said to be a witch leader. the normans were few among a very large population of saxons whom they had reduced to serfdom. these were good farmers and workers, living in places where the lord could reach them. being so handy they were forced to work the land for the lord of the manor and pay taxes. the heathens, the people who lived in the wilds, were few and inaccessible, and it was difficult to force them to pay taxes or give any feudal dues and so they managed to live more or less independently. they were thought of by the people from towns as uncanny folk addicted to magic

then gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna ken" and the lord will luk doun on ye wi' his infinite goodness and mercy, and he will say unto ye "weel, ye ken the noo' we laugh today, but it was not a joke when people believed that it would happen. the heathens had no hell with which to scare people; they simply stat

s not present. nowadays the priestess assumes a position much like that of osiris to represent the god in his death form, then opens out her arms to represent the pentacle, resurrection. the first gesture also represents a triangle formed by the head and elbows, and the second a five-pointed star (pentacle. both triangle and pentacle have special meanings to them. i have already told the story of the lord of sidon, and the skull and crossbones which became a talisman for the templar order. commentators have always supposed that this story came from some spy who saw and misunderstood a ritual which actually took place. now, although there was much 'polities' in the persecution of the templars, those in charge of the persecutions tried to make the charges plausible. as at this time most chur

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

all. so common man in ignorance says, my religion is the only one, my religion is the best. but when his heart is illumined by true knowledge, he knows that above all these wars of sects and sectarians presides the one indivisible, eternal, all-knowing bliss. as a mother, in nursing her sick children, gives rice and curry to one, and sago arrowroot to another, and bread and butter to a third, so the lord has laid out different paths for different men suitable to their natures. dispute not. as you rest firmly on your own faith and opinion, allow others also the equal liberty to stand by their own faiths and opinions. by mere disputation you will never succeed in convincing another of his error. when the grace of god descends on him, each one will understand his own mistakes. so long as the

the result of thy fourteen years labours? verily thou has obtained only that which is worth a penny; for what thou hast accomplished after fourteen years arduous labour ordinary men do by paying a penny to the boatman. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 83, 88. saying from the buddhist sutras (the four noble truths) thus have i heard: at one time the lord dwelt at benares at isipatana in the deer park. there the lord addressed the five monks: these two extremes, monks, are not to be practiced by one who has gone forth from the world. what are the two? that conjoined with the passions and luxury, low, vulgar, common, ignoble, and useless; and that conjoined with self-torture, painful, ignoble, and useless. avoiding these two extremes the ta

e inferior man does the contrary (xii: 16) confucius said: the gentleman is broad-minded and not partisan; the inferior man is partisan and not broad-minded (ii:14) selections from: wm. theodore de bary, ed. sources of the chinese tradition, vol. i. new york, columbia university press, 1960. pp. 20-33. numbers in parentheses are references to the analects. from the old testament (psalm 104) bless the lord, o my soul. o lord my god, thou art very great; thou art clothed with honour and majesty: who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: who maketh his angels spirits; his ministers a flaming fire: who laid the fo

eir habitation, which sing among the branches. he watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. he causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth: and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man s heart. the trees of the lord are full of sap; the cedars of lebanon, which he hath planted; where the birds make their nests: as for the stork the fir-trees are her house. the high hills are a refuge for the wild goats; and the rocks for the conies. he appointed the moon for seasons: the sun knoweth his going down. thou makest darkness, and it is night: wherein all the beast of the forest do creep forth. the young li

made to play therein. these wait all upon thee; that thou mayest give them their meat in due season. that thou givest them, they gather: thou openest thine hand, they are filled with good. thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. the glory of the lord shall endure for ever: the lord shall rejoice in his works. he looketh on the earth, and it trembleth: he toucheth the hills, 240 and they smoke. i will sing unto the lord as long as i live: i will sing praise to my god while i have my being. my meditation of him shall be sweet: i will be glad in the lord. let the sinners be consumed out of the earth, and let the wicked be no more. bless

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

urh, read berasit rauah elohim numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott shyequebelu israel torah, which mean in the beginning, god was that israel would accept the law. the famous rabbinic name of power, agla, is formed of the initials of the sentence, tu potens in saeculum domine, ath gbur loulm adni, ateh gibur loulam adonai melekh namen, adni mlk namn, meaning the lord and faithful king. 3. temura means permutation; sometimes the letters of a word are transposed according to certain rules, and with certain limitations; at others each letter of a word is replaced by another according to a definite scheme, forming a new word, of which permutation there are many recognized forms. for example, the alphabet of 22 letters is halved and the two sets placed one

who was said to have been adam s first wife; she is the night specter, and has also power over newly-born infants who are not protected by an amulet. rabbi nathan exhorted- repent one day before thy death; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained. ever work and ever pray, for the road winds upward all the way, as the lord buddha taught in ancient india# 36. chapter five the dyad. two, 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott s was the case with the monad, so the dyad also was said to represent a large number of different objects and ideas; things indeed so dissimilar that it is difficult to understand how such multiplicity of opinion arose. and first it is the general o

nts, the inspired volume of the christians. examine, for example, judges ix. 23; 1 samuel xvi. 14; psalm lxxviii 49; acts xvi. 16, xix. 13, xxvii 23; ephesians vi. 12, ii. 2. but above all, consider the meaning of the canticle benedicite omnia opera in the book of common prayer, o ye stars, o ye showers and dew, o ye fire and heat, o ye winds, o ye green things, o ye mountains and hills, bless ye the lord, praise him and magnify him for ever. these phrases are either folly, or else they recognize the spiritual essences or beings inherent in the elements and created things. again, read hymn 269 in hymns ancient and modern, a most orthodox volume. principalities and powers, watch for thy unguarded hours, and hymn 91, christian, dost thou see them, on the holy ground, how the troops of midian

were found hidden in a cave, and were the kings of jerusalem, hebron, jarmuth, lachish and eglon. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every important measurement of the jewish tabernacle was 5 or a multiple of 5. the hebrew letter h, heh, 5, was in occult kabalah always deemed of female potency. there were 5 principal parts of solomon s temple. david blesses the lord 5 times in psalms ciii, civ. the talmud says that there are 5 little things which are a terror to 5 strong things; the mosquito to the lion; the gnat to the elephant; the ichneumon fly to the scorpion; the flycatcher bird to the eagle and the stickleback to the leviathan. lewisohn, zoology of the talmud. 64. five things have in them a one-sixtieth part of 5 other things; fire is one-sixti

es tcott arequa, gia, tziah, yabeshah, cheled or thebel. the mystical river sambatyon flowed all the week, but was still on the 7th day, says rashi. hershon, talmudic miscellany, 154. the 7 catholic deadly sins are pride, covetousness, lust, anger, gluttony, envy and sloth. the 7 gifts of the holy spirit, isaiah xi. v. 2, are wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the lord. these are seven of the kabalistic sephiroth. 83. seven is the token of union between god, who is triune, and man, who is quaternary. w. f. shaw. the holy ghost is said to impart a 7-fold gift; 7 lamps burn before the throne of god. the council of arles declared that 7 bishops ought to take part in the ordination of a bishop. there was a 7 years probation for admission to the celtic order

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

, pure spirit, or pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spirit, and will.241 the kabbalistic influence on schelling is even more conspicuous in his observation regarding the interchangeability of the angelic figure the angel of the countenance, mal akh ha-panim (der engel des angesichts) or the angel of the lord, mal akh yhwh (der engel jehovahs)242 and the divine essence.243 focusing exegetically on the theophany of god to moses at/in the burning bush (exod 3:2ff, schelling notes according to the understanding of the narrator, the angel of the countenance is also jehovah, yet both are still distinct. the meaning of the narration is perhaps just that moses was deemed worthy of a vision of that hi

esh. according to this statement, creation was completed in the luminous shadow of twilight, the borderline moment between the mundane and holy, and hence it is designated as the hour wherein the sacred can be added to the profane. in one midrashic context, the dictum of r. yudan is linked exegetically to the verse six days you shall labor and do all your work, but the seventh day is a sabbath of the lord your god (exod 20:9).24 the philosophical understanding that associates the conclusion of the creation with the inception of sabbath is tied thematically to the halakhic mandate to initiate the observance of sabbath on friday before the o cial start of the seventh day at sunset. although other talmudic passages can also be cited to substantiate the point, the one i have mentioned is su ci

of time that is intimately connected to understanding the revelation of torah as a recurring phenomenon. by way of illustration, consider the following declaration preserved in the babylonian talmud: r. judah began [to expound] the honor of torah, and he explicated the verse [moses and the levitical priests spoke to all israel, saying] silence! hear o israel! today you have become the people [of the lord, your god (deut 27:9. was the torah given to israel on that very day? was that day not at the end of the forty years? rather this is to teach you that the torah is cherished by those who study it each day as the day it was given from mount sinai.56 leaving aside the redactional issues and the reasonable demand on the part of historically minded text scholars to locate this dictum diachron

y they entered the wilderness of sinai (exod 19:1) on that day [ba-yom ha-hu] is not written here [but rather] on this day [ba-yom ha-zeh, as if [ke-illu] on this day they came from the wilderness of sinai. every day that you are occupied with torah, you should say, it is as if we received it from sinai on this day [ke-illu ba-yom ha-zeh qibbalttiha mi-sinai, and it says, this day [ha-yom ha-zeh] the lord your god commands you to observe (deut 26:16).61 the claim made with respect to torah study represents a more generic understanding of ritual time proffered by the rabbis, a notion of temporality that connects past and present by imaginally enfolding one in the other rather than by connecting them with a line. the past can be experienced as present because the present can be experienced a

ations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the change of times [shinnuy ha-zemannim] depends on the supernal sefirot and the providence [hanhagah] that ensues from them to us, for concerning us, the nation of the lord, all our behavior [hanhagatenu] and our time cycles [gilggulei zemanneinu, linear circularity (a)temporal poetics 79 we rotate verily by means of the spheres of the emanations [galggallei ha-sefirot, since we are in the secret of our minds, spirits, and souls, sparks hewn from the light of the emanations [or ha-sefirot, and all of our effort is to be like that which is above as far as it

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ied 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 is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain i

d as the ancient prince of darkness, set. the hidden gateway within the order of phosphorus is the sabbatic light and union of opposites. samael is the center resulting in the element fire, movement and manifestation. as this is the same as asmodeus, both unite in clarification ascertained through the medium itself. the alchemical formula of self transformation and initiation is through asmodeus, the lord of witchcraft. as the hidden one, asmodeus is the fountainhead for the art of encircling energy, the very act of sorcery itself. samael is the fallen angel, the god of fire and manifestation that fell as a seraph. it is considered that samael, as being asmodeus has developed through hebraic times through daemonic appearance, confronting even solomon the mage. samael represents the earthly

WORKING CEPHALOEDIUM VERSION 1

l of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction

WORKING CEPHALOEDIUM VERSION 2

final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

t of earth, a simple cross potent without additions [this sign is shown in figure 13] 5 "unto the fire tablet there is a circle having 12 rays allotted [this sign is shown in figure 14 "these be the sacred seals or characters" in the clavicula tabularum enochi paper it states "now we are to understand that there are 4 angel overseers, each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the almighty, their governor, protector, defender. and the seals and authority of whom are confirmed in the beginning of the world. to them belong four characters, being tokens of the son of god, by whom all things are made in the creat

ngelic name olpaged "of gad, jacob says 'gad, a troop shall overcome him: but he shall overcome at the last' moses says 'blessed be he that enlargeth gad: he dwelleth as a lion, and teareth the arm with the crown of the head. and he provideth the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the lord, and his judgements with israel' the armorial bearings of gad are white, a troop of calvary. all this coincides well with the martial and dominant nature of aries, the only one of the 12 signs in which the superior planets alone bear sway, for it is the house of mars, exaltation of the sun and the triplicity of sun and jupiter. the symbolism of the lion is also proper to aries on account

y, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good wil

ine nature of the sign 'binding the ass's colt unto the choice vine' may allude to the ass of issachar (cancer) lying between judah (leo) and the vine of manasseh (gemini" 37 holy name teaa tribe naphtali sign virgo angelic name zurchol "of naphtali (virgo, jacob says 'naphtali is a hind let loose, he giveth goodly words' moses says '0 naphtali, satisfied with favor, and full with the blessing of the lord, possess thou the west and the south' the armorial bearings of naphtali are blue, a hind" holy name pdoce tribe assur or assher sign libra angelic name alpudus "of asshur (libra, jacob says 'out of asher his bread shall be fat, and he shall yield royal dainties' moses says 'let asher be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil. the shoe

represented by the eagle. the horse's heels which the serpent bites are found in the centaur figure of sagittarius, which follows scorpio in the zodiac" holy name arsl tribe benjamin sign sagittarius angelic name zarzilg "of benjamin (sagittarius, jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says 'the beloved of the lord shall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of b enjamin are green, and a wolf. these suit the character of sagittarius, partly keen, partly of the nature ofjupiter, and partly brutal" holy name gaiol tribe zebulun sign capricorn angelic name lavavoh "of zebulun (capricorn, jacob says `zebulun

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

o is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mysteries (which is in the centre of the universe "not unto us, but unto his name be the glory (which is the name yhvh, with the addition of the letter shin "let the influence of thy divine ones descend upon his head (these divine ones are angelic forces, and the higher s

, so that he shall shrink not in the hour of trial, but that thus; his name may be written on high (that is, the divine name formulated in him may be brought up, as it were, to the heights "and may stand in the presence of the holy one (which genius will be a might angelic power, and in a form far different from the petty personages we are here "in that hour, when the son of man is invoked before the lord of spirits, and his name, in the presence of the ancient days" this will be the synthetical form of the son of man, the ben adam, who is the synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name

his rising, i have passed through the hour of the cloud and night" then follows "i am amon the concealed one, the opener of the day" like the great god in atziluth "i am osiris onnofris, the crucified one" who is perfected in the balance and risen above all considerations that 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 se

d fratres et sorores give the sign (done) ch.ad "noble lord of eventide what is the word" 3rd ad "elohim gebur" ch.ad "grant us thy strength, 0 lord. excellent prince of the horizon what is the mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification thereof" 3rd ad "it is the union of the enochian tablets and the kerubic emblems" ch.ad "the lord is my strength and my song" 2nd ad "he is also become my salvation" ch.ad "in the strength of elohim gebur, let us with tranquil minds and recollected hearts enter into the valley of the shadow" 2nd ad. thou wilt keep him in perfect peace whose mind is stayed on thee" 3rd ad "the night cometh and also the day: if ye will return, return ye (turn down light in vault) ch. and 2nd ads. open d

stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with the bonds of purity and self-restraint; in tiphareth was thy heart bound by the three-fold cord of love, service and sacrifice "keep, therefore, the commandments of the lord; bind them about thy neck; when thou guest they shall lead thee; when thou sleepest they shall keep thee; when thou wakest they shall talk with thee. art thou then prepared, having thus bound thy body with the spoken word, so now to bind thy soul with the silence from which thou are not yet loosed? if thou dost with thy mind ascent, signify the same with the sign of light" postulant makes

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