Michael Wynn's Occult Reference Library
THE MASTER,THE MASTERS

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ompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy

god the vast one luminates through and within human action through the forces of the sephiroth and their powers of transformation. briefly speaking, we come back to the wisdom of the emerald tablet which states,"as above so below. everything touches everything else; every action has its own reaction or consequence; there is a universal balance. according to qabalah, it is known that man is indeed the master of his own destiny, whereby he alone chooses his path and determines his fate. in the tradition of the talmud it states,"nothing is meant to be, for it is us who makes what is meant to be. these concepts alone, seen as a whole, should shed light upon the aspiring student of "making life conform to will. it is the right, or even the obligation if you will, of the occultist to maintain th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

to the ferryman' there, take that to reward thy trouble. grumbling, he pocketed three of the chips, and at home flung them on the window-shelf, and himself, ill at ease, into bed. in the morning, three gold-pieces lay where he had thrown the chips. the memory of perchtha's passage is also preserved at kaulsdorf on the saale, and at kostriz on the elstcr, not far from gera. p. 126: late one night, the master wheelwright at colba was coming home from oppurg, where he had 276 goddesses. been to work; it was the eve of the three-kings (twelfthday, and on the bank of the rivulet orla he came upon perchtha, her broken plough surrounded by weeping heimclien' hast thou a hatchet with thee, so help me mend' she cried to the terrified traveller. he gave what help he could, but the fallen chips offer

s is meant. the lombards called a carrociuni jlcrta and jjcrteciola (ducange sub v, perhaps the carriage of the travelling goddess or queen^ joacli. camerarius, chronol. ni'cephori, p. 129. 3 even-holy, equally-holy day, schetfer's llaltaus, p. 68. 278 goddesses. und man ze tische brahte and had to table brought allez daz man ezzen solde, all that they should eat, swaz der wirt geben wolde whatso the master would give, do sprach er zeni gesinde then spake he to his men iind zuo sin selbes kinde: and to his own child' ezzet mnte fast durch min bete' eat fast (hard) to night, i pray, daz iucli die stempc niht entrctc! that the stempe tread you not' daz kintlin do von forhten az, the child then ate from fear, er sprach 'veterlin, waz ist daz, he said' father, what is this daz du die slempen n

ell i thee, du solt ez wol gelouben mir, thou raayest well believe me, ez ist so griuwelich getan, there is a thing so gruesome done, daz ich dirz niht gesagen kan: that i cannot tell it thee: wan swer des vergizzet, for whoso forgets this, daz er nicht fast izzct, so that he eats not fast, 4/ den icumt ez und trit in' on him it comes, and treads him' here also children and servants are warned by the master of the house to eat up clean all that is brought on the table, and are threatened with a trampling from stcmj)e. this cognomen of berchte must have come from stamping (step, tap, thump &c, and perhaps it ought to be spelt stempfe (german stampfen, to stamp; but in bavaria there is a proper name stcmpo (jmb. 2, 280, anno 1130, not stempho, and both stampen and stampfen seem to be correct

78; and sifja at rdnar to be drowned, fornm. sog. 6, 376. those who were drowned she drew to her in a net, and^ it seems almost as if the mhg. poets recognised a female personage fru fuoge or gefiwge (fitness, similar in plastic power to the niasc. wish, a personified compages or apfiovia. lachmann directs me to instances in point. er. 7534-40 (conf. iwein, p. 400: so hete des meisters sin so had the master's thought gepriievet ditz gereite turned out this riding-gear mit grozer wisheite; with great wisdom; er gap dem helfenbeine he gave the ivory und da hi dem gesteine and withal the jewelry sin gevellige stat, each its proper place, als in diu geviioge bat. as him dame fitness bade (couf. er. 1246: als in min ware schulde bat. parz. 121, 11: wer in den zwein landen wirt, whoso in the two

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

t the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crew

ABRAMELIN2

vil 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; seeing that he is the master to elect such days as he himself wisheth, and also may they be sanctified! flee also all such books as those whose conjurations include extravagant, inexplicable, and unheard-of words,15 and which be impossible to understand, and which be truly the inventions of the devil and of wicked men. it is well also to recall that which i have said in the first book, viz, that in the greater part

ADEPTUS MINOR INITIATION

the robe of mourning, with the chain of affliction about thy neck, and thy hands bound behind thy back, and rejoice not at his fall. and, in thine intercourse with the members of our order, let thy hand given unto another be a sincere and genuine pledge of fraternity. respect his or her secrets and feelings as thou wouldst respect thine own 'bear with one another and forgive one another' even as the master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to t

ded. pastos outside in portal, head to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the fold

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

esy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sira

, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to maintain the equilibrium of sanity, the artist is obliged to seek fellowship with the grossest of mankind. like lord dunsany or augustus john, today, or like teniers or old, he may love to sit in taverns where sailors frequent; or he may wander the countr

ALEISTER CROWLEY ACROSS THE GULF

tween my lips and hers; her moan now faint, like a dying child, no more like a wild beast in torment. even so, wild with the lust of conquest, i urged myself upon her and fought against her. i stretched out her arms and forced them to the ground; then i crossed them on her breast, so that she was powerless. and i became like a mighty serpent of flame, and wrapt her, crushed her in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty ha

ide over each grade, and him of the lowest grade to select the candidates and to govern the temple. then did i perform the invoking ceremony of osiris, having destroyed the blasphemous machinery; and now at last did the god answer me, glittering with infinite brilliance. then i disclosed myself to the priests, and they rejoiced exceedingly that after all those years the old lie was abolished, and the master come back to his own. but the god uttered an oracle, saying "this last time shall i glitter with brilliance in my temple; for i am the god of life in death, concealed. therefore shall your magic henceforth be a magic most secret in the heart; and whoso shall perform openly any miracle, him shall ye know for a liar and a pretender to the sacred wisdom "for this cause am i wrapped ever in

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

arduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit

iest's left hand on the hilt of the sword, while pronouncing the formula barra mass ssaratu! barra! thou mayest not depart thine sacred precincts until the watcher has been given this license, else he will devour thee. such are the laws. and he care not what he watches, only that he obey the priest. the maklu text here are the banishments, the burnings, and the bindings handed down to us by enki, the master. they are to be performed over the aga mass ssaratu by the priest, with the appropriate images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes b

gaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra< the ever-burning one, give strength to my arms! may gibil, the lord of fire, give power to my magick! injustice, murder, freezing of the loi

and wrest power from the great sleeping serpent who dwells beneath the mountains of the scorpion. marduk was given a weapon, and a sign, and fifty powers were given to him to fight the awful tiamat, and each power has its weapon and its sign and these are the mightiest possessions of the elder gods against the ancient one who threatens without, who threatens from the abyss, the lord of darkness, the master of chaos, the unborn, the uncreated, who still wishes ill upon the race of men, and upon the elder gods who reside in the stars. the gods forget. they are distant. they must be reminded. if they are not watchful, if the gatekeepers do not watch the gates, if the gates are not kept always locked, bolted and barred, then the one who is always ready, the guardian of the other side, iak sak

ALEISTER CROWLEY BOOK OF LIES

worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the c

the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in t

t appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down

; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradicted, the author being a master of the temple. he thereupon enters into his samadhi, and he piles contradiction upo

he cause of most religious controversies. paragraph 1, however, is frater perdurabo's formulation of his perception of the universal joke, also described in chapter 34. all individual existence is tragic. perception of this fact is the essence of comedy "household gods" is an attempt to write pure comedy "the bacchae" of euripides is another. at the end of the chapter it is, however, seen that to the master of the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in the last paragraph it is shown that he realises the truth as beyond any statement of it [39] 15 kappa-epsilon-phi-alpha-lambda-eta iota-epsilon the gun-barrel mighty and erect is this will of mine, this pyramid of fire whose summit is lost in heaven. upon it have i burned the

ALEISTER CROWLEY BOOK OF THE LAW

us fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell s own worm. ii,64: oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings! ii,65: i am the master: thou art the holy chosen one. ii,66: write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whoso seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thine heart& rejoice! we are one; we are none. ii,67: hold! hold! bear up in thy rapture; fall not in swoon of the

ALEISTER CROWLEY LIBER 777

to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be re

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

judgement and wrath in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-a

tific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classification to enable the magician to docket his experiences as he obtains them. yet this is true also, that, once the l

nism of our muscles is a complete type wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common

her magician is conjuring him so that he cannot come, then let him send a spirit of similar nature, or otherwise avoid the difficultly. but of course so vulgar a conception would not occur to the student of the qabalah. it is just possible that the magi wrote their conjurations on this crude hypothesis in order to avoid the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he ha

f those facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlation of the various beings of the hierarchy with the observed facts of magick. in the simple matter of astral vision, for example, one striking case may be quoted. without telling him what it was, the master therion once recited as an invocation sappho's "ode to venus" before a probationer of the a. a. who was ignorant of greek, the language of the ode. the disciple then went on an "astral journey" and everything seen by him was without exception harmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sking them to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible language, for 'making it all so clear that even i with my limited intelligence can understand it, or think i do "nevertheless and notwithstanding! for many years the master therion has felt acutely the need of some groundworkteaching suited to those who have only just begun the study of magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. always he has done his utmost to make his meaning clear to the average intelligent educated person, but even those who understand him perfectly and are most sympath

ntelligent educated person, but even those who understand him perfectly and are most sympathetic to his work, agree that in this respect he has often failed "so much for the diagnosis- now for the remedy "one genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'dr. brewer's guide to science; i.e, by having aspirants write to the master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting magic without tears get any book for free on: www.abika.com 4 his answer in the form of a letter 'what is it 'why should i bother my head about it 'what are it's principles 'what use is it 'how do i begin, and the like "this plan has been put into action; the idea has been to c

r to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika.com 82 hold the keys, thanks to the intervention of the master who has appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of the

e present state of the war of the three schools. we cannot suppose that humanity is so entirely base as to accept krishnamurti; yet that such a scheme could ever have been conceived is a symptom of the almost hopeless decadence of the white school37. the 36^ weh note: inject something about krishnamurti here, and soften the racial remark made above. 37* note. this passage was written in 1924 e.v. the master therion arose and smote him. what seemed a menace is now hardly even a memory. 58 black adepts boast openly that they have triumphed all along the line. magic without tears get any book for free on: www.abika.com 104 their formula has attained the destruction of all positive qualities. it is only one step to the stage when the annihilation of all life and thought will appear as a fatal

e found successful in my own case will be any use to you. that is another cardinal mistake of most teachers. one must have become a master of the temple to annihimagic without tears get any book for free on: www.abika.com 125 late one's ego. most teachers, consciously or unconsciously, try to get others to follow in their steps. i might as well dress you up in my castoff clothing (in the steps of the master. at the feet of the master. steward) please observe that the further you get on, the higher your potential, the greater is the tendency to leak, or even to break the containing vessel. i can help you by warning you against setting up obstacles, real or imaginary, in your own path; which is what most people do. it is almost laughable to think that the great work consists merely in "letti

ALEISTER CROWLEY MEDITATION

d he distract thy attention from the chosen act! last, all these things in one o'erpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shall not do amiss if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colo

mple in which it is said "i will interpret every phenomenon as a particular dealing of god with my soul" in liber clxxv many practical devices for attaining this one-pointedness are given, and though the subject of that book is devotion to a particular deity, its instructions may be easily generalized to suit the development of any form of will. this will is then the active form of understanding. the master of 76 the temple asks, on seeing a slug "what is the purpose of this message from the unseen? how shall i interpret this word of god most high" the magus thinks "how shall i use this slug" and in this course he must persist. though many things useless, so far as he can see, are sent to him, one day he will find the one thing he needs, while his understanding will appreciate the fact tha

things, and that understanding must be infinitely profound. 83 h. g. wells has said that "every word of which a man is ignorant represents an idea of which he is ignorant" and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss is so terribly aware; and the master of the temple must sit for 106 seasons in the city of the pyramids because this coordination is a tremendous task. there is nothing particularly occult in this doctrine concerning knowledge and understanding. a looking-glass receives all impressions but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary civilized man goes very little furth

avours to still the mind, but such a meditation as samasati<equinox v "the training of the mind; equinox ii "the psychology of hashish: equinox vii "liber dccccxiii> on the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. the idea of organization is the first step, that of interpretation the second. the master of the temple, whose grade corresponds to binah, is sworn to "interpret every phenomenon as a particular dealing of god with his soul" 85 but even the beginner may attempt this practice with advantage. either a fact fits in or it does not; if it does not, harmony is broken; and as the universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that h

great city, he had placed a river to assist them in conveying merchandise. but the truth is that in no way can we imagine the universe as devised. if horses were made for men to ride, were not men made for worms to eat? and so we find once more that the ego-idea must be ruthlessly rooted out before understanding can be attained. there is an apparent contradiction between this attitude and that of the master of the temple. what can possibly be more selfish than this interpretation of everything as the dealing of god with the soul? but it is god who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different fr

ALEISTER CROWLEY SEPHER SEPHIROTH

the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305) cq pearl: a title of malkuth nynp 191 face, countenan

nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwqm 747 the voice of the turtle-dove (ct. 2:12) rwth lwq changeless, constant; the god amon (na. 3:8 *nwm) the appointed time *nmz auphanim, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead trp( an effort, exertion *nwdm species, kind *nym 751 the whole [perfect] man mt #y) and it was so *nk yhyw cessations, futilities, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 fa

ALEISTER CROWLEY TAO TEH KING

during the last five years i have constantly reconsidered every sentence. the manuscript has been lent to a number of friends((weh note: lady harris would be one of these. hence, there may be other typescripts beside the one used for this proof- reading, with later alterations by crowley, scholars who have commended my work, and aspirants who have appreciated its adequacy to present the spirit of the master's teaching. those who had been disappointed with legge's version were enthusiastic about mine. this circumstance is in itself sufficient to assure me that love's labour has not been lost, and to fill me with enthusiastic confidence that the present publication will abundantly contribute to the fulfillment of my true will for which i came to earth, and wring labour and sorrow to the utmo

ormula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage king, though he travel afar, remaineth near his supplies. though opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depart from the tao, we become engaged in futile activities which lead nowhere, and we find ourselves in the abyss of choronzon) 31 chapter xxvii skill in the method. 1. the experienced traveler c

then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot be definitely defined, but probably rela

ALEISTER CROWLEY THE HEART OF THE MASTER

f ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of the master

even were not all dark with blight of fog and thick with marish damp. a few of us are half awake, gaze dumbly on the east. no light responds. alas for me who am too much alive with the horrible and hopeless ache for sleep of one half-drugged! dazed, stupified- i know not who i am- i know not whence i came- i know not whither i go. vaguely i say within my dull heart: i must not sleep the heart of the master get any book for free on: www.abika.com 3 because i am a soldier. but of what captain, in what war? i cannot guess. there is but a dim shape as of some disaster long, oh! very long ago- the dusty memory of some leader who failed, some plan that broke its spine- i am sure of this: that all discipline is done, all courage quashed, all purpose perished. behind me- strange- the gloom is les

the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle

stable gestures. all past belief for loathsomeness: filling my mortal spirit with delirious fear. beholding them, the wounded writhe in deadly anguish. some crazily catch up the filth in which they are already half sunk to throw it at the spectre, therby only to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a sol

some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mountain might glow with the life that flows through him. there is a tawny lion, from whose mouth drops honey

ALEISTER CROWLEY THE I CHING

draw, paint, carve, etch, mould, build as he will: to dress as he will. 4. man has the right to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king

th to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting

he others too. patience, obedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong

lp thy followers; all's aglow. thet'll bear thee brave; the small man digs his grave. 24 the fu hexagram yoni of fire- fu: coming back; thou'rt free to come and go. friends help; now move with confidence aglow correct small blunders- look for lucky wonders! hast erred? return and take the proper way. return, return; and go no more astray! return though all thy comrades say thee nay. nobly return- the master of thy day! but error piled on error- deuce to pay! 25 the wu wang hexagram lingam of fire- wu wang: sincerity and prudence; splendid if in these matters thou hast not offended. free from all insincerity, press on! good going, if thou reap with never a plough! yet- innocence oft bears guilt's branded brow. firmness, correctness; these bid woe begone. the good man sick? he needs no docto

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix wil

to the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of this law is confirmed by antithesis "the word of sin is restriction" again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpo

and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should not be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will with (a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will b

ucation, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are worse than the bourgeoisie themselves; a la lanterne! give us men! understanding is the attribute of the master of the temple, who has crossed the abyss (or "pit) that divides the true self from its conscious instrument (see liber 418 "aha! and book 4, part iii. we must meditate the meaning of this attack upon the idea of "because" i quote from my diary the demonstration that reason is the absolute, whereof all truths soever art merely particular cases. the theorem may be stated roughly as follow

ng over the fading of perfection. t the sexual onslaught. a less responsible form of d* also the woman arose, and veiled the upper heaven with her body of stars. y when distinct from i, dignifies the vowel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct from u repr

ALEISTER CROWLEY THE OTO GNOSTIC MASS

is of course the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition o

ALEISTER CROWLEY THE QABALAH

econd is wdwbut djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbut uwcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado: when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat uwcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah, i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, beaugoth ratzephim assattar shegopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye

the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those number

ALEISTER CROWLEY THE SWORD OF SONG

parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. h

y guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 keep off the grass! from alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse 470 than john s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phrase) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain

! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 470 pentecost 37 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find tru

re one with the receiver o thou sun of thought, of bliss transcending thought, 790 rise where divison dies! absorb in glory of the glowing orb self and its shadow! pentecost 45 christian mystics not true christians. what think ye of crowley? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! now who dares call me no christian? and, who cares? 795 read; you will find the master of balliol discarding barkeley, locke, and paley ll resume such thoughts and label clear my christianity lies here! with such religion who finds fault? 800 star, it seems foolish to exalt religion to such heights as these refine the mystic agonies to nothing, lest the mystic jeer so logic bends its line severe 805 back to my involuted curve! these are my thoughts. i shall not swerve. ta

cambridge, oxford, berlin, harvard, paris, moscow, and london. 366. shot his chandra.56 anglic, shot the moon. 388. the subtle devilish omission.87 but what are we to say of christian dialectitians who quote all things work together for good out of its context, and call this verse christian optimism? see caird s hegel. hegel knew how to defend himself, though. as goethe wrote of him: they thought the master too inclined to fuss and finick. the students anger grew to frenzy paganinic* they vowed they d make him rue his work in jena s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god s battue, the flood for mortal s sin icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him wer bist du?

ALEISTER CROWLEY EQ I 1

higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice therefore, o initiate, for the greater thy trial 17 the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said "blessed art thou? 5. yet, oh aspirant, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. he who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 6. be not hasty to condemn others; how knowest tho

nse. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and

s thoughts to the infinite silence of the divine presence, and fell into a peaceful sleep. no dreams disturbed him; later than usual he awoke. how strange! the healthy flush of his cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master came "little brother" he cried aloud as he entered "you have disobeyed me. you have been meddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head a

the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the master drew a number of incomprehensible signs and letters upon the vellum "sleep with this beneath the pillow" he said "you will awake if you are attacked; and whatever it is that attacks you, kill it! kill it! kill it! then instantly go into your temple and assume the shape and dignity of the god 103 horus, send back the thing to its sender by the might of the god that is in you! come! i wil

ht for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that she was coming to see him that afternoon "it means that the material basis of their working is 105 exhausted" explained his master "she wants another drop of blood. but we must put an end to this" they went out into the city, and purchased a certain drug of which the master knew. at the very time that she was calling at the flat, they were at the boarding-house where she lodged, and secretly distributing the drug about the house. its function was a strange one: hardly had they left the house when from a thousand quarter came a lamentable company of cats, and made the winter hideous with their cries "that (chuckled the master "will give her mind something t

ALEISTER CROWLEY EQ I 5

of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said

to keep count of the number of times the formula has been repeated, buddhist people use a rosary of a hundred and eight beads, and thus will be found a very convenient aid. thus one formulates to oneself the ideal of the great teacher: one reflects upon his love and compassion, on all that great life of his devoted to the spiritual assistance of all beings; one formulates in the mind the image of the master, trying to imagine him as he taught that dhamma which has brought liberation to so many; and every time the mental image fades, one murmurs "buddhanussati "he reflects upon the buddha- each time of repetition passing over one of the beads of the rosary. and so with the dhamma, and the sangha- whichever one prefers to reflect upon. but perhaps the best of all the various meditations upon

ent practice of his precepts that we can obtain the necessary energy of the performance of concentration; and that by samm sati and samm sam ndi alone the final release from all this suffering is to be obtained; and that by practising earnestly these reflections and meditations the way to liberation will be opened for us- even the way which leads to nirv na, the state of changeless peace to which the master has declared the way. thus do you constantly reflect, alike on the body, sensations, ideas, sankh ras, and the consciousness. such is a little part of the way of meditation, the way whereby the mind and heart may be purified and cultivated. and now for a few final remarks. it must first be remembered that no amount of reading or talking about these things is worth a single moment's prac

from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound

b shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo thobvdv, beboa rabban asher shamo yeshuah thaubodo "when the master shall come whose name is jesus ye shall worship" the fifth is, bthvlh ravih abchr shthld ish vo thashrvh, bethulh raviah abachar shethaled yeshuah thashroah "i will choose a virgin worthy to bring forth jesus, and ye shall call her belssed" the sixth is, bovgth rtzpim asththr shgvpi ishvo thaklv, beaugoth ratzephim asattar shgopi yeshuah thakelo "i will hid myself in cake (baked with) c

ALEISTER CROWLEY EQ I 5

of one that teareth flesh; and mine eyes are mild, and they know me not the chief of the lying spirits that the father of all sent forth from before his face in the beginning (his attribution is salt; the wolf mercury, and the raven sulphur) now the lamb grows small again, there is again nothing but the wheel, and the hand that whirleth it. and i said "by the word of power, double in the voice of the master; by the word that is seven, and one in seven; and by the great and terrible word 210, i beseech thee, o my lord, to grant me the vision of thy glory" and all the rays of the wheel stream out at me, and i am blasted and blinded with the light. i am caught up into the wheel. i am one with the wheel. i am greater than the wheel. in the midst of a myriad lightnings i stand, and i behold his

earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost thou yet lust for day? sorrow is my name, and affliction. i am girt about with tribulation. here still hangs the crucified one, and here the mot

do they perish, and in their lonely fortresses shall they be eaten up by time that hath cheated them to serve him, and by the mighty devil choronzon, their master, whose name is the second death, for the blood that they have sprinkled on their pylon, that is a bar against the angel death, is the key by which he entereth in.12 the angel sayeth: and this is the word of double power in the voice of the master, wherein the five interpenetrateth the six. this is its secret interpretation that may not be understood, save only of "them that understand" and for this is the key of the pylon of power, because there is no power that may endure, save only the power that descendeth in this my chariot from babylon, the city of the fifty gates, the gate of the god on [hb:nun-final hb:ayin hb:lamed hb:al

ward day and night throughout the aeons. set in them is all force of the mighty one, yet there sirreth not one plume of the wings of their helmets. 88 behold, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice of choronzon. behold how worshipful is the wisdom of the master, that he hath set his stability in the all-wandering air and in the changeful moon. in the purple flashes of lightning hath he written the word eternity, and in the wings of the swallow hath he appointed rest. by three and by three and by three hath he made firm the foundation against the earthquake that is three. for in the number nine is the changefulness of the numbers brought to nau

the inviolability of this circle, amen. the cry of the 10th aethyr, which is called zax 17 weh note: perhaps the joke here is that the manifest universe is itself, in a sense, choronzon. there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. 93 then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and tormenteth me. he would have stolen me from myself, but i shut myself up and mock at him, even

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the rapture of it takes me! 1.25. the exquisite beauty of the women in the restaurant what john st. john would have called old hags! 1.27. my soul is singing my soul is singing! 1.30. it matters nothing what i do everything goes infinitely, incredibly right!"the lord adonai is about me as a thunderbolt and as a pylon and as a serpent and as a phallus. 3.17. have had a long talk of art with b-"the master considers himself always a student. so, therefore, whatever one may have attained, in this as in art, there is always so much more possible that one can never be satisfied. much less, then, satiated. 11.15. having gone back into the life of the world yet a world transfigured! i did all my little work, my little amusements, all the things that one does, very quietly and beatifically. ab

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through we now insist on a continuous chain of ideas as proof of their validity, and equally so with such as we may deal with later on, we at present find, above all else, that simplicity is our most certain guide; for we are as yet solely dealing with the visions of a student, who, as such, like a school-boy, is expected to work out all his visions in full as if they were mathematical problems. the master may use algebraical and logarithmic short cuts, if he likes, in the solution of his intricate problems, and we shall also find many of these masterly rights of way are quite as baffling, i am afraid, as the curious mistaken byways of the beginner. further, it must ever be borne in mind that the deeper we dive into the occult sciences, although the simpler our language often becomes, the

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lity or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these("a) a widening of the horizon of the mind("b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or 13 beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. before entering upon any of these practices, the student should be in good health, and have attained a fair mastery of asana, pranayama and dharana. 5. there is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger tha

f us? yes, for we are all too blind to know our friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone who

vory on wood, in a certain peculiar cadence "this was but the first of a very large number of interviews. i sought, indeed, steadfastly to learn from him the occult wisdom of which he was a master; but, though he supplied me with all conceivable channels of knowledge- books, manuscripts, papyri- yet all these were lifeless; the currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but a very vivid dream, an insanity of adolescence. at this moment i would not like to say at what point exactly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some ot

ctly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion

to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des quatre vents "life passed, and for the master ended 'the veil of the temple is but a spider's web' he said, three days before he died. i followed eliphaz levi zahed to the grave "i could not follow him beyond "for the next year i applied myself with renewed vigour to the study of the many manuscripts which he had left me. no result could i obtain; i slackened. followed the folly of my life: i rationalised "thus: one day, leaning ov

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e word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the g

robe of mourning, with the chain of affliction about thy neck, and thine hands bound behind thy back, and rejoice not at his fall. and in thine intercourse with the members of our order, let thine hand given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one another, and forgive one another_ even as the master hath said. v.h. fra: hodos camelionis, what is the symbolic age of the aspirant "introducer" his days are 120 years [the "third adept" further explains this as follows] this refers to the five grades of the first order, through which it is necessary for the aspirant to have passed before he can enter the vault of the sacred mountain. for the three months' interval between the grades of

at center bottom with "3rd adept" marked inside. inside the vertical rectangle to in the lower left corner, marking the entrance, is a smaller vertical rectangle with "aspirant" written inside""third point (the temple is arranged as in diagram [the third point commences as follows "second adept" and lo! two angels in white, sitting, the one at the head and the other at the foot, where the body of the master had lain; who said "why seek ye the living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and

nt may now resume his emblems; after which themis commemorates the life and death of osiris under the figure of christian rosenkreutz, as it were "the morning of isis" for aspirant being now "dead" isis mourneth for him. but aspirant also mourneth, that l sign may be formulated in him. she points out rose cross as an external emblem of the completion of the great work. in the life of jesus christ the master, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. this is the tomb of the postulant (note geo

aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelligence that he little suspected that its overwhelming glory was but the re

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declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curio

e in art. maeterlinck is doubtless just as misty in his symbolism; equally he uses a leitmotiv; equally he relies on mystery to shroud his figures with fascination, terror, or glamour. 328 but the images are themselves perfectly clear and precise. in the mistiest of all "les aveugles" one can condense the plot into a single phrase of simplest english. on this clean model, greek in its simplicity, the master has thrown draperies of cleanly woven fabric, delicate and frail as spiders' webs_ and as silvery and strong as they. this is a craftsmanship exquisitely subtle and severe, a style of almost superhuman austerity. in our shadowy choleraic we have the imitation of this, its reflection in a dull and dirty mind. smudge. when ruskin reproached whistler for his ability to distinguish between

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nd "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further des

on of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the

credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describe

to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit's life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are 12 the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the

remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are 12 the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the pet

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no good" and the, without further hesitation, he entered upon a veritable don juan description of his earthly adventures. this i thought strange of so sober-minded a saint, and so put to him several questions concerning the vedanta philosophy, and its most noted exponents, to see what he really did know "do you know swami vivekananda" i asked. 285 ha, he replied "he no good, he my disciple, i am the master "and swami dayanand sarasvati" i continued. the same answer was vouched to me, although this latter teacher had died at the age of seventy, forty yeas ago. thinking it about time to change the conversation, i said "o thou shower from the highest! tell thy grovelling disciple what then "is" a 'lie "ha" he replied "it is illusion, this truth that has been diverged from its real point. an

such ingredients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils awhile with his two forefingers. then he blew on the charcoal and began "yes, i will tell it to you, intellectual infants, i will. listen. two hundred and one years ago- when i was thin and thirty- i chanced upon a couple, livin

stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one has no human eyes. they put it into practice and their ranks were soon filled. they blinded themselves; they blinded their children almost in their cradles. oh yes, t

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t yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master- i or fate" 85 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far to find! so 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

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and. when his ship begins to sink, refuses to jettison his wretched cargo, or even to man the pumps of doubt, because the final result is declared by his philosophy to be unknowable. if any one cause be unknowable, be it first or last, then all causes are unknowable. the will to create is denied, the will to annihilate is denied, and finally the will to act is denied. propositions perhaps true to the master, but certainly not so to the disciple. because titian was a great artist and rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. if the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces e

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e, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornu

rus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heav

htened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin t

o "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm of david. bro. aries. let the sacred perfume be kindled upon the altar of mars("does so. sor. scorpio. hail unto the master of the battle! bro. aries. hail unto the leader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars

pio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. 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

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them. 6. but certain men heard and understood, and through them shall this knowledge be made known. 7. the least therefore of them, the servant of them all, writeth this book. 8. he writeth for them that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from thes

h: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting 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 q

ve up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13

, and a sot, yet in that funeral i took great pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all the kingdoms of the world in a moment of time, and many other things of great use and beauty. then i took my leave of the old man of the tower, and boarded the shallop that i had made, when he cried out piteously that he feared earthquake, and asked me for my aid. so with a heart bot

ere shown to me i ponder yet; so that in this place i shall make no mention of them. but this treasure will i give out, that everything noble in that house seemeth vile to them that are swimming in the stream; and everything vile to them appeareth noble. thus they endure not the delicate stuffs with rough and impure handling; and the rubbish they carry away with them, and devour. thus wisely hath the master of the house ordained. now of the silver radiance that issueth from the darkness of the house i will say nothing; nor of the golden ray that illuminateth the darkness of the house. but for the sake of one that may come to share my bed-chamber will i speak of the last adventure. upon the breast of the river came a wild swan, singing, and for a moment rested upon mine image reflected in t

ALEX SANDERS THE KING OF THE WITCHES

e fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the ne

avourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the next day and explained the matter to the master 'i'm a witch, you see, and nonwitches aren't allowed to use such weapons' the master threw back his head and roared with laughter and alex could never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned her. then he embarked on the next step ofhis tra

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

rking in connection with the second aspect, or the son, who is the builder of forms. this is brought out in an interesting manner in proverbs viii. where wisdom cries aloud (wisdom in the old testament representing the christ aspect, and after pointing out that he was with god before ever there was creation, goes on to say that when "he appointed the foundations of the earth, then i was by him as the master worker or builder" students would do well to study this chapter in connection with the ideas that we are here formulating, being careful to ascertain the exact translation. we now come to the consideration of our subject for to-night, that of the evolution of man, the thinker. we shall see that in man comes in another aspect of divinity. browning, in "paracelsus" covers the subject that

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e, nor angels nor 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 hap

e self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. it is an increased consciousness of god's plans for the world, and an increased ability to enter into those plans and to further them. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere tha

as come out among men before, and who is again looked for. he is the great lord of love and of compassion, just as his predecessor, the buddha, was the lord of wisdom. through him flows the energy of the second aspect, reaching him direct from the heart centre of the planetary logos via the heart of sanat kumara. he works by means of a meditation centred within the heart. he is the world teacher, the master of the masters, and the instructor of the angels, and to him is committed the guidance of the spiritual destinies of men, and the development of the realisation within each human being that he is a child of god and a son of the most high. just as the manu is occupied with the providing of the type and forms through which consciousness can evolve and gather experience, thus making existe

ion with both the fourth and fifth root-races- 28- initiation, human and solar copyright 1998 lucis trust each of these departmental heads directs a number of subsidiary offices, and the department of the mahachohan is divided into five divisions, so as to take in the four lesser aspects of hierarchical rule. under the manu work the regents of the different world divisions, such as, for instance, the master jupiter, the oldest of the masters now working in physical bodies for humanity, who is the regent for india, and the master rakoczi, who is the regent for europe and america. it must be remembered here that though the master r, for instance, belongs to the seventh ray, and thus comes under the department of energy of the mahachohan, yet in hierarchical work he may and does hold office t

e statesmen and rulers; they pour forth mental energy on governing groups, thus bringing about the desired results wherever co-operation and receptive intuition can be found amongst the thinkers. the world teacher presides over the destiny of the great religions through the medium of a group of masters and initiates who direct the activities of these different schools of thought. in illustration: the master jesus, the inspirer and director of the christian churches everywhere, though an adept on the sixth ray under the department of the mahachohan, works at present under the christ for the welfare of christianity; other masters hold similar posts in relation to the great oriental faiths, and the various occidental schools of thought. in the department of the mahachohan a large number of ma

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s practical usefulness in solving the problems of humanity. heretofore, advanced esoteric teaching has almost invariably been obtainable only by the student s acceptance of the authority of the teacher, varying degrees of personal obedience to that teacher and pledges of secrecy. as the new aquarian dispensation progresses these limitations will disappear. the personal relation of the disciple to the master remains, but already discipleship training has been attempted in group formation. the record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p

nd some light thrown upon the law of cause and effect (the law of karma) and its significance in the solar system. to sum up the matter, the teaching in this book should tend to an expansion of conscionsness, and should bring about a recognition of the adequacy, as a working basis, for both science and religion, of that interpretation of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. it must not be forgotten

e. on the buddhic plane, hearing (now of the synthetic quality called telepathy) demonstrates as complete comprehension, for it has involved two things: 1. a knowledge and recognition of individual sound, 2. a similar knowledge of group sound, and their complete unification. this causes the most perfect comprehension, and is the secret of- 112- a treatise on cosmic fire copyright 1998 lucis trust the master's power. on the atmic plane this perfected hearing is seen as beatitude. sound, the basis of existence; sound, the method of being; sound, the final unifier; sound therefore realised as the raison d' tre, as the method of evolution, and therefore as beatitude.80(69) b. touch. in taking up the subject of the second sense, that of touch, we must note that this sense is preeminently the se

e fourth initiation) and of certain disciples and probationers, all on this ray and all true psychics, who hope through their endeavours to offset the vibrations, and ward off the menace incident to the advent of the other group. the arranging of this and the preparing of the way for them in the different countries, specially in europe and north america, is occupying the attention at this time of the master r and the master h .52(135) a group of scientists will come into incarnation on the physical plane during the next seventy-five years who will be the medium for the revelation of the next three truths concerning electrical phenomena. a formula of truth concerning this aspect of manifestation was prepared by initiates on the fifth ray at the close of the last century, being part of the u

oduces a corresponding advance in the whole. no man, for instance, can make definite and specialised progress without his brother benefiting, this benefiting taking the form of: the increase of the total consciousness of the group. the stimulation of units in the group. the group magnetism producing increased healing or blending effects upon allied groups. in this thought lies, for the servant of the master, incentive to effort; no man who strives for- 274- a treatise on cosmic fire copyright 1998 lucis trust mastery, who struggles to attain, and who aims at expansion of consciousness but is having some effect in ever widening spirals upon all whom he contacts, devas, men, and animals. that he knows it not, and that he may be totally unaware of the subtle stimulating emanation which procee

ALICE A BAILEY05 THE LIGHT OF THE SOUL

equently called "modifications of the thinking principle" these two produce control of the emotional body and therefore of desire, and control of the mental body, and therefore of lower manas or mind. the student should remember that uncontrolled desire and an unregulated mind shut off the light of the soul and negate spiritual consciousness. union is impossible as long as the barriers exist, and the master therefore directs the attention of the student (at the beginning of his instruction) to the practical work to be done in liberating this light so that it may "shine forth in a dark place" i. e, on the physical plane. it should be borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the e

of the work to be done and the goal to be reached, and not upon spasmodic enthusiasm. 3. non-attachment is the one thing that eventually brings all sense perceptions to perform their legitimate functions. through non-attachment to those forms of knowledge with which the senses put a man in contact, they continuously lose their hold over him; the time eventually comes when he is liberated, and is the master of his senses and of all sense contacts. this does not involve a state wherein they are atrophied and useless, but is one in which they are useful to the yogi when and as he chooses and in so far as he chooses; they are utilized by him in increasing his efficiency in group service and in group endeavour. 13. tireless endeavour is the constant effort to restrain the modifications of the

ore the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his relation to the three worlds is shown. this is the state of the master or the adept, of the soul who has come into its birthright, and is no longer under control of the forces and energies of the lower nature. there is given in this and the following three sutras, a picture of the liberated man who has passed through the cycle of incarnation and through struggle and experience has found the true self. here is depicted the nature of the solar angel, the son

right 1998 lucis trust sets in motion conditions which must produce evil effects. he works ever with the law and every demonstration of energy (the spoken word and the initiated action) is undertaken with a full knowledge of the result to be attained. thus nothing he does produces evil results and no karma is thereby entailed. average men deal with effects and blindly work their way through them. the master deals with causes, and the effects he produces, through the wielding of the law, do not limit or hold him. 3. free from desire. no longer do the things of sensuous perception on any of the three planes attract or allure him. his consciousness is inward and upward. it is no longer downward and outgoing. he is at the centre and the periphery no longer attracts him. the longing for experie

ving for physical plane existence, and the desire for the form aspect in its many variations has for him no appeal. he has experienced, he knows, he has suffered, and he has been forced into incarnation through his longing for the not-self. now all that is ended and he is the freed soul. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. in the macrocosmic sense god is the master of all and he is the sum total of omniscience, being (as is easily seen) the sum total of all states of consciousness. 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 orga

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

blem from a new angle and utilize our mental equipment in place of emotional application and feverish desire. the heart activity has its place, however, and patanjali in his well known aphorisms, which have guided the enterprise of hundreds of knowers, says that "the practices which make for union with the soul are first, fiery aspiration, then spiritual reading and, lastly, complete obedience to the master."1(55) the word "aspiration" comes from the latin "ad="to, and "spirare="to breathe, to breathe towards" as webster puts it. the word "spirit" comes from the same root. aspiration must precede inspiration. there must be a breathing out from the lower self before there can be a breathing in by the higher aspect. from the standpoint of eastern mysticism, aspiration involves the idea of fi

a knowledge of truth and is no longer taken in by the illusory aspects of the form. this, in its most practical application, will lead a man for instance, to negate the form aspect which his fellowman may assume, and deal with him on the basis of the hidden divine reality. this is no easy thing to do, but it is possible through training in spiritual reading. the third requirement is obedience to the master. this is no servile attention to the commands of some supposed hidden teacher, or master, functioning mysteriously behind the scenes, as so many schools of esotericism claim. it is much simpler than that. the real master, claiming our- 41- from intellect to intuition copyright 1998 lucis trust attention and subsequent obedience, is the master in the heart, the soul, the indwelling chris

with group activities and with the training of the advanced thinkers and leaders of humanity, through whom they can work, to spend any time with the children of the race. the latter may be left, with complete success, to the tuition of less highly evolved beings. nor does it occur to them that, should they be so advanced and so highly evolved as to have won the privilege of making such a contact, the master would not waste his time and theirs by patting them on the back and pronouncing high sounding but inane platitudes. he would improve the brief moment by pointing out some weakness to be eliminated, or some constructive work to be undertaken- 108- from intellect to intuition copyright 1998 lucis trust again, some "force" a word frequently used or some entity comes to the student, as he m

self-initiated, and carried forward because the soul is group conscious, and it is in the nature of the soul to serve will we make such a contact. the christ is the son of god in full functioning activity, the "eldest in a great family of brothers" he has a consciousness which is universal in its scope, and through him the love of god pours, and the purposes of god are working to fruition. he is the master of all the masters, and the teacher alike of angels and of men. when he and those associated with him find an aspirant who is engrossed with the work to be done in self-discipline, who is faithful and conscientious in his endeavor, they look to see if the light within him has reached the point of "the shining forth" if they find one who is so anxious to serve his fellowmen that he is lo

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

no esoteric principle of hierarchical authority or support, such as has produced the narrow limits of certain ecclesiastical bodies and groups, differing as widely as the catholic church, christian science, those who believe in the verbal inspiration of the scriptures, and numerous (so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim t

employed. on a lower level altogether, we know it is easy to understand the nature of the physical body through a study and right use of the desire nature. it is a form of pride, and a refusal to recognize one's temporary limitations that awakens in readers a dislike for phrases which aptly and truly say "when you are further developed, you will understand the above" this should be made clear. to the master of the wisdom, the nature of the spirit, or that positive centre of life which every form hides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, i

ody, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the lower manifestation. the "disk of golden light" is pierced; the true sun is seen; the path is found and the aspirant struggles forward into ever clearer light. as the knowledge of the self and as the consciousness of that which the self sees, hears, knows and contacts is stabilized, the master is found; his group of disciples is contacted; the plan for the immediate share of work he must assume is realized and gradually worked out on the physical plane. thus the activity of the lower nature decreases, and the man little by little enters into- 37- a treatise on white magic copyright 1998 lucis trust conscious contact with his master and his group. but this follows upon the "li

on white magic copyright 1998 lucis trust conscious contact with his master and his group. but this follows upon the "lighting of the lamp" the aligning of the lower and higher and the downflow of illumination to the brain. it is essential that these points should be grasped and studied by all aspirants so that they may take the needed steps and develop the desired awareness. until this is done, the master, no matter how willing he may be, is powerless, and can take no steps to admit a man to his group and thus take him into his auric influence, making him an outpost of his consciousness. every step of the way has to be carried out by a man himself, and there is no short or easy road out of darkness into light. the way of the disciple the white magician is ever one who, through conscious

ainst any work of a magic nature. the amount of force required to effect certain results does not warrant their use, and time has been allowed to elapse in an effort to produce an equilibrising effect. the climax of the disturbed condition has been passed, and a more stable state of affairs is gradually being brought about, and this may permit of definite occult work being attempted with success. the master r. is working upon this problem, and likewise the master of the english race, not the master who occupies himself with the labour movement or the betterment of social conditions. they are aided by a disciple of rare capability in sweden, and by an initiate in the southern part of russia, who works much on the mental levels. their aim is so to tap the resources of force stored up by the

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

her, son and holy ghost (those old anthropomorphic terms; with spirit, soul and body, the current phraseology; and with the life, consciousness and form of the indian philosophy. may i interpolate here the comment that modern thinkers would do well to bear in mind that the importance of christianity lies in the realisation that it is a bridging religion. this is symbolised for us by the fact that the master of all the masters took incarnation in palestine, that slice of land which is midway between asia and europe, and which partakes of the character of both. christianity is the religion of the transitional period which links the era of self-conscious existence with that of a group-conscious world. it is extant in the age which will see that type of thought prevailing which (when rightly a

of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritually understood. the lost word will then be recovered and uttered for all to hear, and the master will arise and walk among his builders in the full light of the glory which shines from the east. the spiritualising of forms might be regarded as the main work of the seventh ray, and it is this principle of fusion, of coordination and of blending which is active on etheric levels every time a soul comes into incarnation and a child is born on earth. d. the soul is the principle of sen

e subhuman kingdoms in nature. when the soul, an expression of sentiency and quality, adds to these the capacity of detached self-awareness, there appears that self-identified entity which we call a human being. when the soul adds to sentiency, quality and self-awareness, the consciousness of the group, then we have identification with a ray-group, and there appears the disciple, the initiate and the master. when the soul adds to sentiency, quality, self-awareness and group consciousness, a consciousness of divine synthetic purpose (called by us the plan, then we have that state of being and knowledge which is distinctive of all upon the path of initiation, and includes those graded lives, from the more advanced disciple up to the planetary logos himself. but forget not that when we make t

im was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust his symbol is the thunder, the word that cycles down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate the cosmic christ the legend tells us that the six brothers summarise his qualities in the following aphorisms: 1. send forth the word and speak the radiant love of god. make all men hear. quality..love divine. 2. let the glory of the lord shine

, the fourth creative hierarchy, or the human monads, and the fourth kingdom in nature. his power is always consequently active. the perceiver on the way the link between the three and three the divine intermediary the hand of god the hidden one the seed, that is the flower the mountain whereon form dies the light within the light the corrector of the form the one who marks the parting of the way the master the dweller in the holy place the lower than the three, the highest of the four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when the fourth creative hierarchy

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

initiate is not simply a good man. the world is full of good men who are probably a long way from being initiates. neither is the initiate a well-meaning devotee. he is a man who has added a sound intellectual understanding to the basic qualifications of a sound moral character and devotion. through discipline he has coordinated his lower nature, the personality, so that it is a "vessel meet for the master's use,"14 that master being his own soul. he knows that he walks in a world of illusion, but is training himself whilst doing this to walk in the light of the soul, realising that in service to his fellowmen and in forgetfulness of self he prepares himself to stand before the portal of initiation. upon that path he meets those who, like himself, are learning to be citizens of the kingdo

om cruden's concordance. therein we find that "nazareth" means "that which is consecrated" or set apart "galilee" means the "turning of the wheel" that wheel of life and of death which turns continuously, carrying us all with it and keeping us upon the "wheel of existence" as the buddhists call it, until we have learnt life's lessons and have become "a vessel unto honour, sanctified, and meet for the master's use."50 the long journey of existence lies behind the christ, and he, with his mother, journeys the last part of the way. consecrated from past aeons to this very work of world salvage, he has first of all to submit himself to the ordinary processes of birth and childhood. christ came forth from nazareth, the place of consecration, and went up to bethlehem, the house of bread, where i

ack on what he knew, what he had been taught and told. he met temptation each time with "it is written,"28 and employed no new powers to combat the devil. he simply utilised the knowledge which he had. he used no divine powers to overcome the evil one. he simply used those which we all possess acquired knowledge and the age-old rules. he conquered because he had taught himself to overcome. he was the master of conditions at that time because he had learnt to master himself. such a mastery by the soul may indeed be utterly beyond our immediate attaining, but the- 69- from bethlehem to calvary copyright 1998 lucis trust command of christ stands for all time "be ye therefore perfect;"29 and some day we too shall meet the temptations in the wilderness and also come forth as he, unsullied and u

human form, we in no way belittle him or his achievements. the further men progress upon the path of evolution, the more they become conscious of their divinity and of the fatherhood of god. at the same time, the more deeply they appreciate the christ, the more convinced are they of his perfected divinity and his mission, and the more humbly do they seek to follow in his steps, knowing him to be the master of all the masters, very god of very god, and the teacher alike of angels and of men. this perfected divinity is now to be tested and approved. he has now to demonstrate to god, to the devil and to humanity the nature of his achievement and how the powers of the lower nature can be overcome by the powers of the soul. these temptations can be understood very simply by all aspirants and d

he transfiguration initiation "radiation is transmutation in process of accomplishment" transmutation being the liberation of the essence in order that it may seek a new centre, the process may be recognised as `radio activity' as far as humanity is concerned."8 it was these processes, carried on in the form nature, which led eventually to the revelation to the apostles of the essential nature of the master they loved and followed, and it is this aspect of christ the inner radiant reality to which the mystics of all times bear testimony, not only in connection with christ, but in lesser degree in connection with each other also. once the world of the senses has been transcended, and the higher correspondences have become active, revealing the inner world of beauty and truth, there will com

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

llect) is the story of the evolution of consciousness and not the story of the evolution of form. this latter evolution is implicit in the other and of secondary importance from the occult angle. consciousness is literally the reaction of active intelligence to the pattern. today, it is as if we were responding consciously and with an increasingly intelligent purpose to the design as laid down by the master builder upon the tracing board. as yet we do not and cannot enter into that cosmic mind and vibrate in conscious unison with the divine idea nor grasp the plan as it is sensed and seen by the cosmic thinker. we have to work with the design, with the pattern, and with the plan, for we are only as yet in process of being initiated into that plan and we are not aware of the true significan

. they brook no hindrance in the satisfactions of their desires. they stand alone in a proud isolation, glorying in their strength, and their ruthlessness. these qualities have to be transmuted into that intelligent use of power which makes them powerful factors in the plan, and magnetic centres of force, gathering workers and forces around them. an illustration of this can be seen in the work of the master morya, who is the centre, the magnetic attractive centre of all esoteric groups, conferring on them, by his power, the capacity to destroy that which is undesirable in the life of the disciples. forget not- 50- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that the work of stimulating that which is needed is one of the major tasks of a master

d. i am" ray five "let the three forms of energy electric pass upward to the place of power. let the forces of the head and heart and all the nether aspects blend. then let the soul look out upon an- 53- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust inner world of light divine. let the word triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the

e oriented to soul living in their aggregate, form a group of souls, en rapport with the source of spiritual supply. they have, as a group, and from the angle of the hierarchy, established a contact and are "in touch" with the world of spiritual realities. just as the individual disciple stabilises this contact and learns to make a rapid alignment and then, and only then, can come into touch with the master of his group and intelligently respond to the plan, so does this group of aligned souls come into contact with certain greater lives and forces of light, such as the christ and the buddha. the aggregated aspiration, consecration and intelligent devotion of the group carries the individuals of which it is composed to greater heights than would be possible alone. the group stimulation and

serve, focussing always in unison with all other servers, the salvaging of humanity will go forward with much greater speed than heretofore, and to this call many will respond. for the individual disciple, the significance of this law of magnetic impulse and the corresponding relationships in his own life might also be shown in tabulated form: 1. the world of souls on the higher mental levels. 2. the master of his group. 3. the solar angel. 4. the aspiring disciple on the lower mental levels. 5. the personality, integrated and often troublesome. 6. the aspirant's environing associates. it is useful for students to have these analogies in mind, for they can often arrive at release from the limitations of their lives and at a truer comprehension of the larger issues, when they see that their

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

with clarity and that is: the old rules to which disciples have been subjected down the centuries still hold good, but are susceptible of fresh and often different interpretations. the training to be given during the coming new age will be fitted to their more advanced development. the evolutionary progress from century to century presents a steadily ripening and developing human mind upon which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the disciple. the time element is also different. in the old days, the master gave his disciple a hint or a point upon- 1- copyright 1998 lucis trust which to ponder and medita

usiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accepted discipleship (technically understood) for many lives. some are venturing for the first time consciously and with deliberate effort to tread t

ion and looking for those who can aid in their work- 8- discipleship in the new age- volume i copyright 1998 lucis trust i will teach you. whether or not you profit by the teaching is entirely your own affair; that is something that the disciples of the new age need to learn. there is no such thing as occult obedience as usually taught by the current occult schools. in the olden days in the east, the master exacted from his disciple that implicit obedience which actually made the master responsible and placed upon his shoulders the destiny or the karma of the disciple. that condition no longer holds good. the intellectual principle in the individual is now too much developed to warrant this type of expectancy. therefore, this condition no longer holds good. in the coming new age, the maste

have instituted and to which you have voluntarily and willingly- 19- discipleship in the new age- volume i copyright 1998 lucis trust submitted yourselves is one undertaken for group purposes. the hierarchy seeks to discover how sensitive groups are, as a whole, to subjective guidance and instruction, and how free the channels of communication are between the various individuals in the group and the master, and between the various groups within the ashram of a master. a master's group of disciples, upon the inner side of life, forms an integrated organism, characterised by mutual life, love and interplay. the relationships in such a group are entirely on mental and astral levels and hence the limitations of the etheric force body and of the physical brain are not felt. needless to say the

fecting radio mechanisms and of television are but the response in physical matter of the perfected telepathic powers and television of the minds of the masters of the wisdom. forget not, that such powers are inherent in all men. the inner group of masters with whom i am associated work telepathically also with their disciples and the disciples with each other in lesser degree. the power to "see" the master which has been the misguided impulse of the devotees of the world who substitute this desire for aspiration towards soul contact is but their response to the "television" of those who seek to guide them into the light of their own souls. they are only reacting to one of the demonstrated divine powers of the master but not to soul action. your response to such stimulation as i can give y

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

be no opposition between his will and that of god. suddenly, he received a vision of the emerging, divine intention for humanity and through humanity for the planet as a whole. at the particular stage of spiritual development which christ had then attained and which had made him the head of the spiritual hierarchy, the one who engineered the emergence of the kingdom of god and established him as the master of all the masters and the teacher of angels and of men, his consciousness was absolutely at one with the divine plan; its application on earth and its goal of establishing the kingdom of god and the appearance of the fifth kingdom in nature was simply for him the fulfilling of the law and to that fulfilment his entire life was and had been geared. the plan, its goal, its techniques and

pressing innate divinity through human beings and two thousand years ago portraying the nature of that divine immanence in the person of the christ. today, as an outcome of this unfolding divine presence, there is entering into the minds of men everywhere a new concept: that of "christ in us, the hope of glory (col. 1.27) there is a growing and developing belief that christ is in us, as he was in the master jesus, and this belief will alter world affairs and mankind's entire attitude to life. the wonder of that life, lived two thousand years ago, is still with us and has lost none of its freshness; it is an eternal inspiration, hope, encouragement and example. the love he demonstrated still holds the thinking world in thrall, even though relatively few have really attempted to demonstrate

ches and religious faiths throughout the world. around him in that high place on earth where he has his abiding place are gathered today all his great disciples, the masters of the wisdom, and all those liberated sons of god who, down the ages, have passed from darkness to light, from the unreal to the real, and from death to immortality. they stand ready to carry out his bidding and to obey him, the master of all the masters and the teacher alike of angels and of men. the exponents and the representatives of all the world faiths are there waiting, under his guidance, to reveal to all those who today struggle in the maelstrom of world affairs, and who seek to solve the world crisis, that they are not alone. god transcendent is working through the christ and the spiritual hierarchy to bring

re 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 greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the work during the next two thousand years whic

of peace descended upon christ. the new testament bears witness to a somewhat similar event when, at the baptism, we read that "he saw the spirit of god, descending like a dove and alighting upon him (st. matt. iii.16) this spirit is a being of tremendous cosmic potency and is today overshadowing the christ in much the same manner as christ (two thousand years ago) overshadowed or worked through the master jesus. this spirit of peace is not the sum total of an emotional and static calm, bringing to an end the turmoil on the earth and instituting an era of peace. he is, in a mysterious sense, the spirit of equilibrium; he works with the law of action and reaction and the inevitability of his activity will be recognised. his work will demonstrate in two ways fully when the christ appears am

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ger is, however, lessening decade by decade. let me illustrate these facts for you by means of the two rays which are our immediate consideration. both of them as is ever the law express themselves through a higher and lower form or forms. one of the higher expressions of the out-going sixth ray is to be found in christianity, the spirit and principles of which were embodied for us in the life of the master jesus, who was, in his turn, inspired and over-shadowed and used by his great ideal, the christ. in the word "idealism" you have the keynote of this ray idealism taking form, providing a living example and indicating to the race of men their own divine potentialities. in the appearance of the christ, the divine ideal for the race, as a whole, was presented for the first time. other and

n-god, had a first ray soul, a second ray personality and a sixth ray astral body. these potencies and energies sufficed to carry him through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts of men, largely through the potency of their sixth ray expression. all of them embodied also the new spiritual impulse which their day and age required and all of them for centuries by the strength of their living love

pansions of consciousness is as follows: 1. the world of psychical living. this requires the recognition, by the brain consciousness, of the need for mental and spiritual control, as the first step. 2. the world of mental unfoldment. 3. the world of the soul or ego, the individualised man. when these recognitions are established in the aspirant, then there comes the recognition by the disciple of the master who should guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind. 7. an inspired creative life upon the physical plane. in that development of the racial consciousness, the process does not necessarily

distant past; today the british race (who are largely re-incarnated romans and hence the friendly feeling which basically exists between the two countries in spite of outward appearance) are the original railroad makers. this is all upon the material side. upon the spiritual side, as i told you in an earlier book, the whole field of religion will be re-inspired and re-orientated from rome because the master jesus will again take hold of the christian church in an effort to re-spiritualise it and to re-organise it. from the chair of the pope of rome, the master jesus will attempt to swing that great branch of the religious beliefs of the world again into a position of spiritual power and away from its present authoritative and temporary political potency. the united states of america has fo

s. the problems of the hierarchy- 68- the destiny of the nations copyright 1998 lucis trust are, of course, no real concern of those who have not achieved liberation and cannot, therefore, look at life through the eyes of those who are no longer held by the forces of the three worlds, but it might serve a useful purpose if disciples occasionally gave some thought to the relation as it exists upon the master's side and gave less thought to their own individual and peculiar difficulties. one of the major characteristics of the seventh ray disciple is his intense practicality. he works upon the physical plane with a constant and steady objective in order to bring about results which will be effective in determining the forms of the coming culture and civilisation; towards the end of the seven

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ay in aiding humanity, than he is with the realisation of a due and proper sense of proportion and of spiritual values. he over-estimates his experience and himself. instead of redoubling his efforts and thus establishing a closer contact with the kingdom of souls and loving all beings more deeply, he begins to call attention to himself, to the mission he is to develop, and to the confidence that the master and even the planetary logos apparently have in him. he talks about himself; he gestures and attracts notice, demanding recognition. as he does so, his alignment is steadily impaired; his contact lessens and he joins the ranks of the many who have succumbed to the illusion of sensed power. this form of illusion is becoming increasingly prevalent among disciples and those who have taken

his consciousness was accustomed to function normally and of the conflict between the physical body per se and the vital etheric body. 2. a dimly sensed higher consciousness which was distinguished by quality and sentiency. this was all that he could at that time contact upon the most familiar plane today, the astral plane. 3. a growing sense of self-identity which was the awakening soul or self, the master who was to lead him out of the purely physical consciousness into the next divine stage, the astral consciousness. forget not, through familiarity and fatigue of conflict, the divinity of each developing step. thus it will be apparent to you, if the above is a true statement of fact, that glamour arose from the recognition of these factors in consciousness and was the result of man's re

himself the helpless victim of that which he later discovers to be erroneous, false and deceiving. he learns then that he need not fall supinely under the domination of the past astral, emotional and glamorous but that he is adequately equipped to handle it, did he but know it, and that there are methods and techniques whereby he can emerge the conqueror of illusion, the dissipator of glamour and the master of maya. this is the initial revelation, and it is when he has realised the implication of this and has set out to dominate the undesirable condition that he arrives later at a recognition of an essential duality. this is, for the time being, in no case an illusion. he discovers the relationship between himself as a personality, the true dweller on the threshold, and the angel of the pr

e presence. in this statement, you have expressed in a few concise words the result of the first three initiations and the two final. ponder on this. it will be of real value, i believe, if i relate for your benefit the various contrasting characteristics of the intelligent man and the disciple, using the word "disciple" to cover all stages of development from that of accepted disciple to that of the master. there is naught but the hierarchy, which is a term denoting a steady progress from a lower state of being and of consciousness to a higher. this is in every case the state of consciousness of some being, limited and confined and controlled by substance. you will note that i say "substance" and not "form" for it is in reality substance which controls spirit for a long, a very long, cycl

ir founders would have much difficulty in recognising the two or three fundamental and divine facts or truths which they sought to reveal and emphasise, so great is the mantle of illusion which has been thrown over the simple pronouncements of the christ and of the buddha. the vast cathedrals and the pompous ceremonies of the orthodox are far removed from the humble way of the life of the christ, the master of all the masters and the teacher alike of angels and of men, and from the simplicity of his present way of life as he watches and waits for the return of his people to the simple way of spiritual realisation- 111- glamour: a world problem copyright 1998 lucis trust so great has been the illusion that in the west today men talk of the "temporal power of the catholic church; the protest

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hey seize upon it and work it out into manifestation. each regards it as his special privilege so to do and, because of this specialising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group o

ter (the focal point of a group) and the disciple in the world. it is an occult truth that no man is really admitted into a master's group, as an accepted disciple, until he has become spiritually impressionable and can function as a mind in collaboration with his own soul. prior to that he cannot be a conscious part of a functioning group on the inner planes gathered around a personalised force, the master; he cannot work in true rapport with his fellow disciples. but when he can work somewhat as a conscious soul, then the master can begin to impress him with group ideas via his own soul. he hovers then for quite a while upon the periphery of the group. eventually, as his spiritual sensitivity increases, he can be definitely impressed by the master and taught the technique of contact. lat

an; and that he sends out, at the close, what he formulated at the beginning. to summarise: a group of disciples working in an ashram has to learn that 1. groups are held together by an inner structure of thought. 2. the focus of the externalised group life is the etheric body. the etheric body is: a. a receiving agency. b. a circulating medium for energy coming from the mind, from the soul, from the master, or from the group mind. 3. the mind is the first exoteric expression of the soul consciousness, as far as the true aspirant is concerned. 4. the following telepathic relationships are possible and must be borne in mind: a. solar plexus to solar plexus- 19- telepathy and the etheric vehicle copyright 1998 lucis trust b. mind to mind. c. master to disciple. d. groups of disciples to othe

t, an astral body freer from glamour, and a physical body more vital and purer. the potency of a united group activity is incredibly powerful. the occult aphorism that "energy follows thought" is either a statement of a truth or else a meaningless phrase. forget not that the method of work of the hierarchy is that of impression upon the minds of their disciples, of telepathic work carried on with the master as broadcaster and the disciple as- 23- telepathy and the etheric vehicle copyright 1998 lucis trust the recipient of impression and of energy. this reception of impression and energy has a dual effect: 1. it brings into activity the latent seeds of action and of habits (good or bad, thus producing revelation, purification, enrichment and usefulness. 2. it vitalises and galvanises the p

the part of the unit of life, thus developing; yet field after field of consciousness is slowly recorded, and area after area of the surrounding physical, mental and spiritual worlds come within the arena of perception, and are mastered and controlled, until eventually the unit of life (i know not what else to call it) becomes the human being, self-directed, an individual. finally the man becomes the master, controlling and directing within the periphery of his wide awareness, in consonance with the divine mind and plan. but and this is a point i seek to impress upon you humanity, subjected to this constant process of expansion from the emergence of the fourth kingdom in nature, the human, has now reached the stage where it can begin to pass out of the control of what has been called the l

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

symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony and the h\ r\ a\ it is always confusing to the beginner who has not yet a developed and trained intuition to reconcile the seeming discrepancies and apparent contradictions which appear in the teaching of the ageless wisdom. this same difficulty will be met with in the science of astrology and some reference to the matter is in

usefulness, and in this process legislation for children will assume great importance and be the motivating power. this legal step will be primarily advocated by russia and endorsed by the united states of america. before 2035 a.d. such legislation will be universal in its sphere of influence and control. all this will come about because libra rules the present interlude and might be regarded as "the master of no-man's land" as one of the masters of the wisdom called it lately. a study of the bhagavad gita and of arjuna's problem when he sat down in despair between the two opposing armies will be found most illuminating in connection with libra. the great battle which is related in that ancient scripture of india really took place in the first instance in mid-atlantean days and in the sign

ccepted disciple and from the experience of intellectual expression in the three worlds to that of the probationer who is seeking trial upon the path and is beginning to take his spiritual unfoldment consciously in hand- 281- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. the cycle of initiation from the preparatory stage of accepted disciple to that of the master and the still higher grades. these seven crises are each re-enacted during the process of self-initiation into the world of meaning and of reality. they constitute the keynote or the motif of each of the seven initiations. each of these seven initiations permits entry into the state of divine consciousness on each of the seven planes of divine experience and expression. the influences o

e relation of humanity, through the mind, to the hierarchy and the approach of that hierarchy to the human centre of energy. let me recall to your attention the following facts in this connection: t he approach of the hierarchy..l. emurian in date. proceeding steadily always. t he past..impetus then given still persists. sagittarius m ental unfoldment..instinct. intellect. intuition. t he work of the master mason..t. o raise humanity to the mountain top of initiation- 292- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust t he work of the hierarchy..to raise the mass consciousness. t he present..to capitalise on the original impetus of this sign. leo p sychic development..t. he growth of the response apparatus and the synthesis of the inner awareness

when in sagittarius, to practise one-pointedness along some one line; when in virgo, he will know that opportunity to bring the form more under the influence of the hidden christ is possible and that, in pisces, sensitivity to the higher impression is his right and privilege. all these four possibilities, in regard to the advanced initiate are beautifully demonstrated for us in the life of jesus, the master on the sixth ray. the gemini aspect of his life is shown in the perfect fusion of the basic duality found in humanity: the human and the divine. the virgo aspect came into expression in his twelfth year when he said "wist ye not that i must be about my father's business" thereby indicating the subordination of the form life to the will of the indwelling christ; this was consummated when

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

w him. from then on the relationship has become closer and closer until today i- 23- the unfinished autobiography copyright 1998 lucis trust can, at will, contact him. this willingness to be contacted on the part of a master is only possible when a disciple is also willing never to avail himself of the opportunity except in moments of real emergency in world service. i found that this visitor was the master k. h, the master koot hoomi, a master who is very close to the christ, who is on the teaching line and who is an outstanding exponent of the love-wisdom of which the christ is the full expression. the real value of this experience is not to be found in the fact that i, a young girl called alice la trobe-bateman, had an interview with a master but in the fact that knowing nothing whatsoe

is not to be found in the fact that i, a young girl called alice la trobe-bateman, had an interview with a master but in the fact that knowing nothing whatsoever of their existence, i met one of them and that he talked with me. the value is to be found also in the fact that everything that he told me came true (after i had tried hard to meet requirements) and because i discovered that he was not the master jesus, as i had naturally supposed, but a master of whom i could not possibly have heard and one who was totally unknown to me. anyway, the master k. h. is my master, beloved and real. i have worked for him ever since i was fifteen years old and i am now one of the senior disciples in his group, or as it is called esoterically in his ashram. i make these statements with a definite purpo

ng a judgment day; i was not at all sure what it was that i had committed to christ; i was questioning all the facts about which i had been persuaded. the only fact which i have never questioned and of which i am eternally sure is the fact of christ himself. i do know whom i have believed. that fact has stood the test and is no longer on the basis of belief but of knowledge. christ is. he stands "the master of all the masters and the teacher alike of angels and of men" but beyond this one unalterable fact, the whole mental fabric of my life and my attitude towards the trite theology of my co-workers was shaken to the very foundation. it remained thus shaken until 1915. unfortunately for me and giving the third reason for my physical breakdown, i fell in love, for the first time, with a gen

encountering in writing this autobiography. one hot night in lucknow i could not sleep. i walked up and down my room and felt entirely desolate. i went out on to the broad verandah shrouded in flowering bougainvillaea but found nothing there but mosquitoes. i returned to my room and stood by my dressing table for a minute. suddenly a broad shaft of brilliant light struck my room and the voice of the master who had come to me when i was fifteen spoke to me. i did not see him this time but i stood in the middle of the room and listened to what he had to say. he told me not to be unduly troubled; that i had been under observation and was doing what he wanted me to do. he told me that things were planned and that the life work which he had earlier outlined to me would start, but in a way whic

old me that things were planned and that the life work which he had earlier outlined to me would start, but in a way which i would not recognise. he offered me no solution for any of my problems and he did not tell me what to do. the masters never do. they never tell a disciple what to do or where to go, or how to handle a situation, in spite of all the bunk talked by nice, well meaning devotees. the master is a busy executive and his job is world direction. he never runs around talking sweet platitudes to perfectly mediocre people whose influence is nil and whose power to serve is undeveloped. i mention this because this is one of the things which need debunking and which has misled a lot of very good people. we learn to be masters by mastering our own problems, by putting right our own m

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

r of a man's own soul a thing that is not possible except to advanced people. e. through definite occult means, such as forming a healing triangle of- 16- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust this method involves much knowledge and a high point of spiritual attainment on the part of the healer; it also presupposes the healer's link with a master and the master's group, plus the earned right to call upon that group for energy on behalf of the patient a thing as yet rarely granted. i would like first of all to point out that my purpose and intent is not to write a medical treatise. i shall not, therefore, deal with the anatomy of the body, nor shall i discuss the symptoms of diseases, except quite incidentally. i do not intend to elaborate symp

hat orientation shifts at times and, temporarily in the case of the aspirant, turns inwards. just as the centres in man, the "lotuses of life" are depicted as turned downwards and with the stalk upwards in the undeveloped man, but are turned upwards in the case of the developed, so there are conditions in the astral body analogous to this. in the case of the highly evolved man, of the initiate or the master, the astral body is steadily oriented towards the soul. in the mystic, the- 26- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust aspirant and the disciple, the process of thus definitely changing the direction of the forces is going on and producing, therefore, a temporary chaos. 4. the astral body of man, being the latest to develop (the physical and

the intensification of the astral body, which definitely produces abnormal effects upon the nervous system. it is a disease of self-interest, of self-sufficiency, and of self-satisfaction. again i would say, ponder on these terms, for these three aspects of irritation are of general discovery. we will therefore deal with irritation "imperil" as it is called by exponents of the first ray, such as the master m. we have nearly completed our first section under the heading psychological causes of disease, and have very briefly, yet i believe suggestively, considered those problems which arise from the overactivity and wrong condition of the astral body. all i can do in this short treatise is to generalise, because most of the statements i may make are, in any case, so new and revolutionary (f

and also with a developed sense of prevision, men are today adding the difficulties that belong to someone else, or to some other group of thinkers and of people, to the difficulties that may be. it is not sure that they will be. these problems will demonstrate to you how intensely difficult it is for men to face up to life. it will be obvious that the problems of worry and irritation (called by the master morya "imperil- 43- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust are many and must be considered. why are these difficulties of the astral body so "perilous" and so serious? worry and irritation are dangerous because: 1. they lower the vitality of the man to such a point that he becomes susceptible to disease. the scourge of influenza has its root

throat centre..a. ctive intelligence. the eye of the mother, the personality. h umanity. the third aspect of intelligence. related to the carotid gland. when these three eyes are functioning and all of them "seeing" simultaneously, you will then have insight into divine purpose (the initiate, intuitive vision of the plan (the disciple, and a spiritual direction of the resulting creative activity (the master. e. the ajna centre registers or focusses the intention to create. it is not the organ of creation in the same sense that the throat centre is, but it embodies the idea lying behind active creativity, the subsequent act of creation producing eventually the ideal form for the idea. f. its dense physical externalisation is the pituitary body: the two lobes of this gland correspond to the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright 1955 by lucis trust copyright renewed 1983 by lucis trust dedicated to the master djwhal khul introduction mrs. bailey asked me to write an introduction to the second volume of "discipleship in the new age" and i therefore now gladly comply. the introduction written by her in the first volume may be profitably reread in relation to both volumes. the master djwhal khul, known also as "the tibetan" took advantage of the opportunity of the availability of a.a.b. as a tr

djwhal khul, known also as "the tibetan" took advantage of the opportunity of the availability of a.a.b. as a trained collaborator and initiated an unique and pioneering experiment in new age training for group initiation. this involved the entry of those qualifying into his ashram there to stay as they hastened their progress or to pass on to other ashrams as the case might be. for this purpose the master selected some fifty people, most but not all of whom were known to a.a.b, to whom this unique and transcendent opportunity was offered. almost everyone accepted but some did not stay very long. it was not easy. as was inevitable and very human, some as time went on reacted well, others not. it is hard to keep a right balance between the soul and the personality when the spiritual stimul

cane school. the arcane school is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act attracted the attention of other members of the hierarchy. the appearance of the first volume has already proved a major addition

dition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, oft

usness with the soul. this will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted- 6- discipleship in the new age- volume ii copyright 1998 lucis trust why is it necessary for the disciple to intensify his inner link with his teacher? not because the teacher is his master, not because the disciple is subjected to the imposition by the master of any subjective control, not because of any special privilege in the matter, but because if a student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if he is thinking with clarity along the line of his chosen theme (note the word "chosen, then he too can teach. a master looks at each member of his group

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

. the great hindrance to the work of the majority of the esoteric schools at this time is their sense of separateness and their intolerance of other schools and methods. the leaders of these schools need to absorb the following fact. all schools which recognise the influence of the trans-himalayan lodge and whose workers are linked, consciously or unconsciously, with such masters of the wisdom as the master morya or the master k.h, form one school and are part of one "discipline" there is therefore no essential conflict of interests, and on the inner side if they are in any way functioning effectively the various schools and presentations are regarded as a unity. there is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally iden

not concentrate their interest upon their own psychic development. let them train their minds with a normal measure of study and learn to think intelligently, so that their minds can balance their emotions and enable them to interpret correctly that which they contact as their measure of awareness increases and their consciousness expands. students need to remember that devotion to the path or to the master is not enough. the great ones are looking for intelligent cooperators and workers more than they are looking for devotion to their personalities, and a student who is walking independently in the light of his own soul is regarded by them as a more dependable instrument than a devoted fanatic. the light of his soul will reveal to the earnest aspirant the unity underlying all groups, and

s. it is not easily available, therefore, for the spread and culture of goodwill and this applies equally to the money which is in the hands of aspirants, as in the hands of those who are purely selfishly minded. so many aspirants have not learnt to give with sacrifice. if you can reach some of the financial abundance and deflect it towards the ends of the great white lodge of which the christ is the master, it will be, at this time, one of the most constructive things you can do to help. in this time of stress and strain, my brothers, i would remind all aspirants and disciples that there is no need for the sense of futility or for the registration of littleness. the seed groups that will function in the new age are, at this time, in the dark and growing stage and in the process of- 42- th

he christ and of the christ principle. ponder on these words and see on every hand the process going forward. esoteric students are apt to overestimate the effectiveness of the work that they are doing. the focussed aspiration and the unselfish struggle to serve which characterises millions of people in the world who do pray to, follow and seek to invoke the great spiritual head of the hierarchy, the master of all masters, the christ, has now reached a point of true and real effectiveness. it may be, and usually is, untinged by much mental activity or intellectual perception of the implications or the scientific nature of their procedure but is, for that very reason, potent. esoteric and occult students demonstrate almost unavoidably a divided focus, owing to the activity of the mind and t

mballa within the hierarchy the manu, the christ and the mahachohan invoke the buddha, who in his turn is the transmitter of still higher forces. he is invoked by a special mantram and transmits the appeal to the one whose agent he is. if this great invocation which we are studying can be rightly said, the three great planetary centres can be related in a similar manner. the lord of civilisation, the master r, representing humanity, the christ representing the hierarchy and the lord of the world, linked through the manu and representing shamballa can be brought into a close relation so that the result will be the setting up of such a potent vibration and note that the spirit of peace will be invoked and contacted. by the voiced appeal his attention will be forced to turn itself towards our

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

to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lo

nergies' of the body to feed the lower three centres. the etheric body has a unique and curious position, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. all subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the real man. they form the opposite to what we understand by the world of the master and the two are in direct opposition to each other from the standpoint of the aspirant. the adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to

, and in a sense of rightly adjusted proportion comes that accuracy and one-pointedness which is the hallmark of the occultist. in the right aspiration at the appointed time comes the necessary contact and the inspiration for the work that has to be done. in the steady adherence to self-appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be to the master the medium of help among many little ones. i commend the above thought to you knowing that you will apprehend the implications and will seriously consider the purport of my remarks. the world today is in the throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving wo

loods the fourth when the fifth is known. the fifth feeds on the fourth. let then the group merged in the fifth be nourished by the sixth and seventh and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the master. let him not sound the lesser notes which awaken vibration within the halls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters but having passed beyond that lesser stage, have linked themselves with the great council

spiritual relation? it is only in consideration of these fundamental effects of standing as a group in "the head's clear light" that it is permissible for disciples to bring into the picture personal sensitivities and thought, and this only because of a group temporary limitation. what is it, therefore, which prevents a disciple as an individual from having direct approach and direct contact with the master without being dependent upon an intermediary? let me illustrate: in the group i have under training (discipleship in the new age, vols. i and ii) two or three have direct approach and others have it but know it not; still others are well intentioned and hard driving disciples, but never for a second do they forget themselves; one has had a problem of glamour but now is preoccupied with

ALICE BAILEY THE LABOURS OF HERCULES

rst the disciple cannot grasp it; as a hint dropped into the consciousness in moments of one-pointed attention, when the mind is held steady and the emotions temporarily cease to control. in the case of a more advanced disciple who has established contact with his soul and who, therefore, may be supposed to be ready for instruction from one of the great teachers of the race, it will be found that the master works just as nereus did. he cannot always be contacted, and only occasionally does the disciple come into touch with him. when he does, he need not expect congratulations upon his wonderful progress, nor will he find a careful elucidation of his problem, nor a lengthy outline of the work that he should do. the master will give a hint and disappear. he will make a suggestion and will sa

d one to believe that the masters of the wisdom take a personal interest in them, that the overburdened guides of the race have no better occupation than to tell them personally how to live, how to solve their problems and how, in detail, to guide their undertakings. i would like here to go on record as protesting against any such belittling of the work of the great ones. the reasons that nereus, the master, is elusive and gives but a flash of thought or of momentary attention to the aspirant, are two: first, the individual aspirant is of no personal interest to the master until he has achieved the point in his evolution where he is so closely in touch with his soul that he becomes a [72] magnetic server in the world. then, and then only, will it profit the master to throw him a thought, a

s by bacchus, symbol of the second aspect of divinity which glorifies matter by making it the expression of the divine mind (from a.a.b. as with all of libra, interpretations and understanding of the constellations are difficult, but provocative of thought. if the data seems meagre and vague it is perhaps again representative of libran interlude, which one of the masters of the wisdom has called "the master of no-man's land" so we can but ponder, remembering how the wolf appears as the animal that suckled romulus and remus; and was the fierce animal which saint francis of assisi tamed by his love for it, and sense of oneness with it. some highlights from the lecture by a.a.b. in libra we have the man who does not speak, symbolic of the interlude of silence in the life of jesus. between the

APOCALYPSE MOSES

eared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i kn

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

of jerusalem, gave them a house in the vicinity of the site where solomon's temple was built of old. when it was put in repair by hugh de payens and the rest of the first brethren, their digging operations unearthed an iron casket which contained priceless treasures, and chief among all the true process of the great work in alchemy, the secret of transmuting metals, as communicated to solomon by the master hiram abiff. so and so only was it possible to account for the wealth of adornment which characterised the first temple. the discovery explains also the wealth acquired by the templars, but it led in the end to their destruction. traitors who knew of the secret, though they had not themselves attained it, revealed the fact to clement v and philip the fair of france, and the real purpose

nd was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assassins answered to philip the fair, pope clement v and the prior of montfaucon, a templar of toulouse, who is represented as undergoing a sentence of imprisonment for life at paris on account of his crimes, by the authority of the grand master. he is said to have betrayed the order by m

art of it has persisted there and here to the present day. the eighth degree of the swedish rite, being that of master of the temple, communicated its particular version of the perpetuation myth, being (i) that molay revealed to his nephew beaujeu, shortly before his death, the rituals and treasures of the order (2) that the latter escaped, apparently, with these and with the disinterred ashes of the master, and was accompanied by nine other knights, all disguised as masons (3) that they found refuge among the stonemasons. it is said that in denmark the history of masonry, owing to the activity of a mason named schubert, became practically that of the observance, until 1785, when the rectified rite was introduced as an outcome of the congress of wilhelmsbad. it was not until 1853 that the

BASIL VALENTINE TWELVE KEYS

er the conflagration, there shall be formed a new heaven and a new earth, and the new man will be more noble in his glorified state than he was before. when the sand and ashes have been well matured and ripened with fire, the glass vblower makes out of it glass, which remains hard and firm in the fire, and in colour resembles a crystal stone. to the uninitiated this is a great mystery, but not to the master whom long experience has familiarized with the process. out of stones the master also prepares lime by burning which is very useful for our work v but before they are prepared with fire, they are mere stones. the stone must be matured and rendered fervent with fire, and then it becomes so potent that few things are to be compared to the fiery spirit of lime. by burning anything to ashes

BEHOLDERS OF NIGHT

f the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless p

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

on the banks of a boiling lake of man-eating demons. at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where is your abode? who are your parents? where is your essence" tsiu marpo replied "my abode is this very charnel ground of india. in tsang (gtsang),45 it is called

essengers of the four activities [be fulfilled [322] bhyo! the red castle leather sways from side to side.471 the red silk flag flutters.472 the red banner spreads out wide.473 the shot arrow of the haughty ones rises.474 the work of the butcher is enjoyed.475 the exclamations of bartering476 are humming.477 bhyo! may the spiritual pledges of the high-ranking lord be fulfilled. in the presence of the master padma[sambhava, while one considers the promised spiritual pledge, the line of trisong deutsen with the transmission of the vow-holding yogins maintains the single vow and cuts the lineage which harms the body. completely strike down the host of demons who hold false views. do not contradict the vows of the mantra holding vajra. entrust! seek! endowed with power, do not diminish and dev

arise in the manner of a fierce lightning bolt. by establishing the knowledge mantra of the lotus, the haughty ones will be gathered uncontrollably, arising from the direction of the copper field realm of the might demons. then they will protect the accomplished royal lineage [332] this fulfillment bestows fruition. without the vow [the protectors] might slip from one s hand" speaking thus, when the master padma[sambhava] went to tame the flesh-eating demons of the southwest for both king trisong deutsen and the monk gyelwa chokyang, he instructed them and concealed these three treasure texts. samaya. rgya rgya rgya. virtue! 518 tib. sbra dun. 519 "ugly eyes" a variant name for the king of the west and of the n.gas. skt. vir.pak.a. 520 skt. kalpaka..ya. 179 the warlord s tantra tibetan te

it transliteration "incense" 541 sanskrit transliteration "food offering" 542 sanskrit transliteration "vow worship" 208 bhyo! the red castle of the might demons sways. the red silk banner flutters. the red flag shakes. the shot arrow of the haughty ones rises. the butchers of actions cut.543 the exclamations of the strong ones howl. h. amend the vows of the king of the great might demons. before the master padm chen (padma i spyan),544 consider your promise of the vow. the royal lineage of trisong deutsen and the vow-endowed yogin together with the transmission guard the single vow. and cut off the descendants who harm the body. 1.5. request (29.5-30.1) utterly strike down the armies of wrong view. do not separate from the vow of the vajra that holds the mantra. entrust and manage this [t

untain charnel ground, on the bank of a boiling lake of flesh-eating demons, there were eleven might demons of the flaming tongue clan who were similar to the rising flesh-eating demoness of the red rock, and [the tantras] were concealed within a small leather box filled with toenails inside the fissure of a cliff; this was entrusted to the seven attendant riders themselves. at a later time, when the master padmasambhava arrived in that place, at the midnight hour, seven wolves with blood-clotted hair cried out and the master, as an arisen magical manifestation, changed into the form of the glorious tamdrin; with a brandished vajra, having gone to the seven horsemen of the wolves, they prostrated before him. padmasambhava asked "who are you" the master [horseman] said "i am the lord of the

BLAVATSKY H P ANTHROPOGENESIS

d occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick recalling, speaks the master words of knowledge, words that came from distant ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new yor

5; theocritus, xxii, 1* apollodorus, iii. ii, 1* castor's tomb was shown in sparta, in days of old, says pausanias (iii, 13, 1; and plutarch says that he was called at argos the demi-mortal or demi-hero[[mizarchagetas (see plutarch, quaestiones graecae, 23[[vol. 2, page] 123 the allegory of castor and pollux. his despair he calls upon zeus to slay him also "thou canst not die altogether" answers the master of the gods "thou art of a divine race" but he gives him the choice: pollux will either remain immortal, living eternally in olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. this semi-immortality, which is also to be shared by castor, is accepted by pollux* and thus the twin br

upernatural power of casting off for the assumption of others, he has the power of influencing the weather, producing droughts or fertilizing rains at pleasure, of raising tempests and allaying them. volumes could be compiled from the scattered legends which everywhere abound relating to this subject" this "mysterious being" is the mythical dragon, i.e, the symbol of the historical, actual adept, the master and professor of occult sciences of old. it is stated already elsewhere, that the great "magicians" of the fourth and fifth races were generally called the "serpents" and the "dragons" after their progenitors. all these belonged to the hierarchy of the socalled "fiery dragons of wisdom" the dhyan chohans, answering to the agnishwatta pitris, the maruts and rudras generally, as the issue

reality, the highest divine spirit (occult wisdom on earth- in its naturally antagonistic character to every worldly, evanescent illusion, dogmatic or ecclesiastical religions included. thus, the latin church, intolerant, bigoted and cruel to all who do not choose to be its slaves; the church which calls itself the bride of christ, and the trustee at the same time of peter, to whom the rebuke of the master "get thee behind me satan" was justly addressed; and again the protestant church which, while calling itself christian, paradoxically replaces the new dispensation by the old "law of moses" which christ openly repudiated: both these churches are fighting against divine truth, when repudiating and slandering the dragon of esoteric (because divine) wisdom. whenever anathematizing the gnos

the languages of the times. but the sanskrit originals were lost at the time of the partial deluge of our country (see theosophist of june, 1880 "some things the aryans knew) for agneyastra, see wilson's specimens of the hindu theatre, i, p. 297* some wonderful, artificially-made beast, similar in some way to frankenstein's creation, which spoke and warned his master of every approaching danger. the master was a "black magician" the mechanical animal was informed by a djin, an elemental, according to the accounts. the blood of a pure man alone could destroy him. vide part ii, xxvii "seven in astronomy, science, and magic* the four karmic gods, called the four maharajahs in the stanzas[[vol. 2, page] 428 the secret doctrine "the great king fell upon his dazzling face and wept "when the kin

BLAVATSKY H P COSMOGENESIS

in the shape of a fiery dragon of "light, fire, and flame" pymander, the "thought divine" personified, says: the light is me, i am the nous (the mind or manu, i am thy god, and i am far older than the human principle which escapes from the shadow("darkness" or the concealed deity. i am the germ of thought, the resplendent word, the son of god. all that thus sees and hears in thee is the verbum of the master, it is the thought (mahat) which is god, the father[[footnote(s* the astral light, or the aether, of the ancient pagans (for the name of astral light is quite modern) is spirit-matter. beginning with the pure spiritual plane, it becomes grosser as it descends until it becomes the maya or the tempting and deceitful serpent on our plane* by "god, the father" the seventh principle in man a

he seven lights whose reflections are the human immortal monads- the atma, or the irradiating spirit of every creature of the human family. first, this septenary light; then (c) the "divine world- the countless lights lit at the primeval light- the buddhis, or formless divine souls, of the last arupa (formless) world; the "sum total" in the mysterious language of the old stanza. in the catechism, the master is made to ask the pupil "lift thy head, oh lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, oh gurudeva, i see countless undetached sparks shining in it "thou sayest well. and now look around and into thyself. that light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy brother

here" in its relation to the moon; and (b) the erroneous statement that two of the superior globes of the terrestrial chain were two of our well-known planets "besides the earth. there are only two other worlds of our chain which are visible. mars and mercury (esoteric buddhism; p. 136) this was a great mistake. but the blame for it is to be attached as much to the vagueness and incompleteness of the master's answer as to the question of the learner itself, which was equally vague and indefinite. it was asked "what planets, of those known to ordinary science, besides mercury, belong to our system of worlds" now if by "system of worlds" our terrestrial chain or "string" was intended in the mind of the querist, instead of the "solar system of worlds" as it should have been, then of course th

ion planets from a to z, i.e, no upper globes of any chain in the solar system, can be seen* as to mars, mercury, and "the four other planets" they bear[[footnote(s* with the exception of course of all the planets which come fourth in number, as our earth, the moon, etc, etc. copies of all the letters ever received or sent, with the exception of a few private ones "in which there was no teaching" the master says- are with the writer. as it was her duty, in the beginning, to answer and explain certain points not touched upon, it is more than likely that notwithstanding the many annotations on these copies, the writer, in her ignorance of english and her fear of saying too much, may have bungled the information given. she takes the whole blame for it upon herself in any and every case. but i

8 the secret doctrine. of a monad from globe a to globe g or z. the 'world-ring' is correct. advise mr. strongly, to agree upon a nomenclature before going any further" notwithstanding this agreement, many mistakes, owing to this confusion, crept into the earliest teachings. the races even were occasionally mixed up with the "rounds" and "rings" and led to similar mistakes in "man" from the first the master had written "not being permitted to give you the whole truth, or divulge the number of isolated fractions. i am unable to satisfy you" this in answer to the questions "if we are right, then the total existence prior to the man-period is 637" etc, etc. to all the queries relating to figures, the reply was "try to solve the problem of 777 incarnations. though i am obliged to withhold info

BLUE EQUINOX

ree; in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of origina

e been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as follows: liber ccxx. the book of the law, which is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. th

itiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the

ii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purit

initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by

BOOK OF PLEASURE

life preserving! how furthering of discriminate selection! how pleasing! most noble explorers! o, you scientists-go on discovering the bottomless pit! when you are sodden with science-the lightning will thunder out the murder? new hope will be born? new creatures for the circus (the conception of) god-head must ever evolve its inertia for transmutation to its very opposite-because it contains it! the master must be the painful learner of his stupidity? the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear, eh? there is no atheist, no one is free from auto-biography, there is no fearless pleasurist? the conception is the absence of its indisputable reality within! when the conception is memorial in forgetfulness-it may be the chance of its re

its reality for you? when the prayer-(you are always praying) has transmutated to its blasphemy-you are attractive enough to be heard-your desire is gratified! what a somersault of humility! whether god is projected as master by fear or as the dweller within by love gods we are all the time, that is why divinity is always potential. its constant generation, the eternal delay-is life. this envy of the master or creator-the ultimate hope to follow in manner is also existence and the forfeiture of "life! the book of pleasure (self love) get any book for free on: www.abika.com 12 there is no scientific fact, it ever implies its opposite as equal fact, this is the "fact" then why trouble to prove anything a fact? this vain hope to prove finality is death itself, so why humbug the "desire? you h

exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the most merciless judge! the scorn of all your reforms or the inversion of your values! this constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelenting taskmaster? are not our bodies all smeared with its blood? has not the world ev

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

have not known before. this is proof that your meditation is working and the power of the kundalini is waking. when you first begin to meditate you will find it difficult to sit still for more than a few minutes at a time. your mind wants to wander, your body wants to fidget and may even develop a great itch demanding to be scratched! it will take a little time but you will discover that you are the master of your body and mind. ignore the itch. tell your conscious mind to sit down and shut up! you are very busy with more important business. the itch will go away and your conscious mind will become disciplined to sit quietly aside as you attune to your higher nature. if you remain persistent. remember, you let your mind and your emotions run your affairs all of your life. now your mind an

o a specific place and complicate our lives severely. they bring jealousy, greed, envy and hate. this does not mean that we should deny ourselves our possessions. we are meant to possess all things, share all things and to have power over all things. but we are not meant to have power over one or two things to the exclusion of all others. consider your feelings concerning your possessions. who is the master and who the slave? learn to transform petty possessiveness into the great spiritual feeling of sharing and unity. 5: love you should learn to truly love. many miscon ceptions exist concerning this subject. it is too often viewed as a rather selfish emotion or as lust. you must learn of the higher love; unselfish love. you should learn to love well enough to release people and things rat

BUDGE E

cal powers have come into being for you, who are united unto your stars and who yourselves rise up for ra in the horizon which is in the tuat each day, o be ye in his following, and let your stars guide his two hands so that he may journey through the beautiful ament in peace. and, o ye gods who stand up, who dwell in our land, light up ye your stars in the sky so that [i] may unite [myself] with the master of the horizon" 2. the twelve goddesses of the hours, who face to p. 157 the right, having each a star on her head. their names are- 1. hekennutheth. 2. nebt-en. 3. nebt-nebt. click to view goddesses of the hours. click to view goddesses of the hours. 4. tuatheth. 5. amentet-ermen. 6 [name erased] 7. anith. 8. aunith. p. 158 9. tait. 10. arit-khu. 11. arit-aru. 12. uaat-testes. the text

CALLING TO THE FIRST OF WITCH BLOOD

derer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of r

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

t the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crew

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ust, james henry hammond and the old south: a design for mastery (baton rouge: louisiana state university press, 1985, pp. 82, 93. see also levine, black culture and black consciousness, p. 75; blassingame, slave community, p. 45; eugene genovese notes that while the conjurer "helped build an inner and autonomous black world for his brothers and sisters" he simultaneously "reinforced the image of the master as a great power" because ultimately\ 161\ he himself was beholden to whites (roll, jordan, roll, pp. 222.23. this point is called into question by the authors of slave narratives, such as douglass and wells brown, who both claimed to have turned on oppressive slavemasters after the bidding of black conjurers. 14. brown, my southern home, p. 61; edward pollard, black diamonds gathered i

DARK GODS

stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda for global dictatorship that it reveals was f

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

t as horribly as those in germany and iraq. mind you, that would explode the nonsense we are supposed to accept that britain, america, and the west in general are on white chargers 'fighting for freedom' to the sound of angelic choirs. perhaps nothing demolishes this simplistic idea of 'free' world v tyranny more than hitler's genetic experiments in pursuit of a master race. ask most people about the master race mentality and they will point to adolf hitler and the nazis. but again, it is not as simple as that. the plan for a master race and the elimination of 'lesser' races did not begin and end in nazi germany. it began long before and it is still going on. all that happened under hitler was that he had such a grip on the master races 129 country and the german mind that he could openly

of 1922, presented by h.h. laughlin, the eugenics 'expert' of the us house of representatives committee on immigration and nationalisation, which was accepted by many states. eugenics was not unique to nazi germany. in 1942, the american 'psychiatrist' foster kennedy called for the killing of retarded children, and between 1941 and '43 more than 42,000 people were sterilised in america.19 nor did the master race mentality end in 1945 with the demise of hitler's germany. obviously, talk of master races, racial purity, and sterilisation to improve the stock was bad pr, once some of the tales of nazi projects began to be known. but all that happened was that the names for master race policies were changed to disguise the true meaning. we began to hear about euthanasia and population control i

ung children who were not considered to be of a high enough iq. no, no, i am not talking about nazi germany during the war; i am master races 133 talking about the united states of america in 1946-1947! boyden gray's great aunt, alice shelton gray, founded the human betterment league (the north carolina branch of the national eugenics sterilisation movement, and she was the official supervisor of the master race experiment that was begun at the grays 'medical school. others involved were dr claude nash herndon, the assistant director of medical genetics' at the school, and dr clarence gamble (the heir to the proctor and gamble soap empire, who was the chief of 'national field operations. children enrolled in the winston-salem school district were given 'intelligence tests' and those who fe

trol of the minds and bodies of the mass population, and the creation of a master race. these are the themes that span the centuries and they still dominate the secret agenda today, which is manipulating our lives. but how many people in this world believe they are racially superior to the rest? the number is so vast it doesn't bear thinking about. ironically, many of those who have suffered from the master race mentality of one race, actually believe that they, themselves, are superior genetically to others. that attitude, that thought pattern, is broadcast into the collective mind, which creates a collective version of that reality. if within our psyche, we believe we are racially superior, we are more likely to attract that same mentality to us. a feeling of racial superiority is an imb

r esoteric thinking and the secret societies this knowledge seems to spawn. it was from this philosophical stream that hitler and his crazed followers would emerge. one of the pre-hitler 'prophets' was the composer, richard wagner, in the nineteenth century. his composition, the ride of the valkyries, captures his obsession with the invading powers of evil. wagner declared the imminent arrival of the master race. his work, the ring, was the musical expression of his belief in german supermen bestriding the world stage like the ancient pagan gods wotan and thor. hitler would later say that to understand nazi germany, one had to know wagner. one of the students of master race fanatic wagner was gustav mahler, whose studies with wagner were funded by baron albert de rothschild. adolf hitler w

DAVID ICKE CHILDREN OF THE MATRIX

aught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk among thee in places where the rites have been said; again as time passes onward, shall they take the semblance of men "called, may they be, by the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, t

dent and others in power and influence shift into their true form and the people can see who is really ruling them. they live is available through the bookends section of my website. when we find the right sound frequency the same will happen among those in power today. when it does, can i be wherever the windsors are, please "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fou

DAVID ICKE THE BIGGEST SECRET

where the extraterrestrials entered this dimension.that would explain a great deal. the name iran comes from the earlier airy-ana or air-an, which means land of the aryas or aryans.52 still today there are two distinct racesin kurdistan, the olive skinned of medium height with dark eyes, and the much taller,white skinned people, often with blue eyes. you will note that these traits wereconsidered the master race by the nazis and this was because the nazis knew thehistory and the connection with the reptilians. andrew collins in his book, from theashes of angels, presents compelling evidence that the biblical garden of eden washigh up in this region of iran-kurdistan and, of course, the theme of the serpent is at theheart of the eden story. in neighbour-mg media, the kings were known by the

ithra was crucified, but raised from the dead on march 25th- easter! mithran initiationstook place in caves adorned with the signs of capricorn and cancer, symbolic of the winter90and summer solstices, the high and low points of the sun. mithra was often portrayed asa winged lion, a symbol for the sun still used by the secret societies today. referencesto the lion and the grip of the lions paw in the master mason degree of freemasonryoriginate with this same stream of mystery school symbolism. initiates into the rites ofmithra were called lions and were marked on their foreheads with the egyptian cross.the first degree initiates had a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty i

the german agent for the rosicrucianorder. germany is another centre for global manipulation. hitler was not the creator ofnazi belief, merely the public expression of it. in the 19th century one of the pre-hitlerprophets was the composer richard wagner, and his composition, the ride of thev alkyries, captures his obsession with the invading powers of evil. wagner declared theimminent arrival of the master race. his work, the ring, was the musical expression ofhis belief in german supermen bestriding the world stage like the ancient pagan gods,wotan and thor. hitler would later say that to understand nazi germany, one had toknow wagner. one of the students of master-race fanatic wagner, was the composer,gustav mahler. his studies with wagner were funded by baron albert de rothschild.one o

temples of the order of thegolden dawn in london, edinburgh, bradford, weston super mare, and paris, wheremathers made his home. the golden dawn also spoke of the vril force and one of theirsecret signs was the pointed-arm salute which the nazis used when saying heilhitler. it was yet another source of the esoteric foundations on which nazism wasbuilt. mathers had known madam blavatsky and so had the master of the orderslondon temple, the poet william butler yeats, who would go on to win a nobel prize.remnants of the order of the golden dawn continue to this day, but the originalversion splintered after a row between yeats, mathers, and the arch satanist, aleistercrowley, which split the membership into quarrelling factions. other significant thinkersand groups which influenced the gatheri

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i wil

e judiciary committee, by general gordon granger. general granger related a meeting between himself, president andrew johnson, who was a mason, and albert pike, the most famous of all masons. general granger reported his surprise that president johnson considered himself to be subordinate to albert pike. this subordination is detailed in the oath the initiate takes during the third degree, called the master mason's degree, inside the blue lodge. this oath states "i do promise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the house of the temple being precisely 13 city blocks north of

DAVIDSON DAN SHAPE POWER

his vibratory devices or motors would start operating. what i surmise is that keely used symbols to control the aetheric energies in his lab and possibly focalize them to effect mechanical operation1. magic at its finest! in the book a dweller on two planets 2, during one of phylos's incarnations, he was being taken by a chinese master, quong, to a hidden retreat in mount shasta. during the trip, the master demonstrated to phylos, two occult symbols. quong drew a symbol he called the vis mortuus on the ground, which caused a flame of the "fire of life" to blaze up for many feet inside the symbol. the symbol was a circle a couple of feet in diameter with a cross inside the circle and with the cross arms pointing east-west and north-south respectively. the master quong threw a stick into the

with the cross arms pointing east-west and north-south respectively. the master quong threw a stick into the flame and it disappeared. quong then drew another symbol he termed, vis naturae, and he stepped into 29 the flame which proved to be an energizing and rejuvenation aid. the vis naturae was a circle with a line through the middle funning north and south. subsequent information revealed that the master was extremely old yet he showed no indication of age deterioration the ancient chinese art of feng shui 3,4 utilizes the placement of houses, household furnishings, building sites, office layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to fe

ce, i found myself in an open area with three beings. it was a beautiful place, green grass, a few nice trees, and peaceful but with a feeling of great energies. the beings had very intense energy fields or auras, which i could both see and feel. their auras radiated great power, strength, and control. the beings were masters or adepts of aetheric energy who had first totally mastered themselves. the master in charge showed me an energy movement to build up my own energy field like theirs. i have had three more of these experiences since the first one in 1995, so there are a total of four movements, each designed for a specific purpose but all under the general category of personal control and use of various aspects of universal energy (these movements are described in detail in appendix a

e, i found myself in an open area with three beings. it was a beautiful place, green grass, a few nice trees, and peaceful, but with a feeling of great energies. the beings had very intense energy fields or auras, which i could both see and feel. their auras radiated great power, strength, and control. the beings were masters or adepts of aetheric energy who had first totally mastered themselves. the master in charge showed me an energy movement to build up my own energy field like theirs. i have had three more of these experiences since the first one in 1995, so there are a total of four movements, each designed for a specific purpose, but all under the general category of personal control and use of various aspects of universal energy. during the first experience, the head man of the tea

DEITUS

rit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable. magic is the effect of the human mind to change ev

DEMONIC BIBLE

is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the req

er. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the

weth the meaning and resolution of all questions thou mayest ask. he conciliateth and reconcileth friendships, and giveth honour and dignity unto any. he ruleth over 40 legions of spirits. his seal is this, the which wear thou as aforesaid (12) sitri- the twelfth spirit is sitri. he is a great prince and appeareth at first with a leopard s head and the wings of a gryphon, but after the command of the master of the exorcism he putteth on human shape, and that very beautiful. he enflameth men with women s love, and women with men s love; and causeth them also to show themselves naked if it be desired. he governeth 60 legions of spirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and te

do what he is commanded by the exorcist. yet he must receive him courteously because he is a great king, and do homage unto him, as the kings and princes do that attend upon him. and thou must have always a silver ring on the middle finger of the left hand held against thy face, as they do yet before amaymon. this great king beleth causeth all the love that may be, both of men and of women, until the master exorcist hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth a

n doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear, to the terror of the earth, and to the comfort of such as are prepared! the ninth key anton lavey writes: the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore gianai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajin

DIABOLUS

, 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 find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and us

DION FORTUNE MYSTICAL QABALA

ower when i see it, and i respect it. 15. but the power of the roman church does not lie in charter, but in function. it is powerful, not because peter received the keys (which he probably didn't, but because it [page 244] knows its job. there is no reason why priests of the anglican communion should not work with power if they apply the principles i have explained in these pages. in the guild of the master jesus, which is part of my own organisation, the fraternity of the inner light, we work the mass with power because we apply these principles. when we first started we were offered apostolic succession for out ministrants, but declined it because we felt that it was better to use our knowledge to make the contacts anew on our own account than to receive apostolic succession from a sourc

their creator, and in the realisation of the splendour of nature as the garment of the ineffable he receives his illumination and becomes a co-worker with the great artificer. it is this realisation of the spiritual forces manipulating all manifestations and appearances which is the key to the powers of hod as wielded in the magic of light. it is by making himself a channel for these forces that the master of white magic brings order into the disorder of the spheres mystical qabala page 170 of unbalanced force, not by deflecting the invisible powers to his personal will. he is the equilibrator of the unbalanced, not the arbitrary manipulator of nature. 37. in this sphere, which is the sphere of mercury-hermes, god of science and books, how clearly can we see that the supreme virtue is tru

DION FORTUNE PSYCHIC SELF DEFENSE

psychic contagion in with him, and his fellow-members may have unpleasant experiences. i well remember it being said to me by an occultist of great experience that two things are necessary for safety in occultism, right motives and right associates. we lull ourselves into a false security if we believe that good intentions are sufficient protection. my advice to the would-be student is to invoke the master to send him an initiator, and to refuse to attempt any practical work until he is fully satisfied that the initiator has been found. i cannot here enter into either the precautions to be taken against untoward happenings in practical occult work, nor the remedies to apply if they take place; i will merely indicate the signs by which such an eventuality may be recognised. this is all tha

old him of my experience (related above) and accepted initiation; but i had the inner conviction that all was not right "i felt no inner response to several incidents during the initiation, and i began to call mentally and earnestly upon the christ, and kept on doing so until the end of the ceremony (i learned afterwards that he had told one of his disciples that i had accepted initiation but not the master "it would take too long to relate other less important details so i go on to our second interview during which he asked me several times to leave the town where i was and to join him in active work. this time i heard the inner voice clearly; it said 'no' suddenly he said 'sit in front of me; i will heal you (i was in very bad health at the time) he fixed his eyes on mine with a strong c

rogress on the path she must cease to live with her husband and he (mr. x) would put her in touch with her astral soul-mate. the consequence of this precious advice was to break up her home and send her out of her mind. one day, walking in the park, she met mr. z, and declared him to be her astral lover, a statement which mr. x. confirmed, and embellished with the information that mr. z. was also the master who would initiate her. i tried to persuade her to bring the whole transaction to a summary conclusion and return to her husband, but she replied that she could never do this after the astral experiences she had had. mr. x. re-established his influence over her, she left the address at which i had known her, and i have never heard what became of her. her condition when i last saw her wa

DONALDTYSON CORONZON

pplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and tormenteth me. he would have stolen me from myself, but i shut myself up and mock at him, even

al to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

gnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. they then form great invisible chains, and can occasion or determine grand elementary commotions. phenomena ascertained in the processes of magic and all thos

ELLIS LOW TWELVE 1907

nd beautiful experience gave a peculiar zest to the visits on my part. we were on the third degree when a card was sent in by the tyler announcing that jared j. jennings, claiming to be a master mason, asked for a seat among his brethren. perhaps i was more alert than the others, for in listening to the announcement i noticed that the officer did not name the lodge from which the stranger hailed. the master failed to observe the omission, and appointed the usual committee to go outside and examine the applicant. i was not a member of the committee which returned some time later with the information that they had examined the brother and found him to be a bright mason. again, while giving his name, they omitted that of his lodge. the master ordered his admission, and a minute afterward he e

enly, when he had reached a certain point, he stopped with an expression as of fear on his face, threw up his hands, and leaped backward a couple of paces, for all the world like a person who hears the warning whirr of a rattlesnake in the path in front of him. but it was observable that in making this singular movement, he did precisely what he should have done with his hands. he was "all right" the master invited him to a seat among the brethren, and courteously thanking him with an inclination of the head, brother jennings looked around, and seeing a vacant place at my side bowed to me with a pleasing smile and sat down. there was something attractive to me in all this, as well as in the singular appearance of the man, and i reached low twelve 19 out my hand. he shook it warmly, crossed

usly thanking him with an inclination of the head, brother jennings looked around, and seeing a vacant place at my side bowed to me with a pleasing smile and sat down. there was something attractive to me in all this, as well as in the singular appearance of the man, and i reached low twelve 19 out my hand. he shook it warmly, crossed his shapely legs, folded his arms and fixed his attention upon the master. some time later, the lodge was called to refreshment and officers and brethren mingled on the floor. i may add at this point for the benefit of those who are not masons, that "refreshment" in a lodge means a time when all business is suspended, generally while candidates are being prepared in the anteroom for some degree. it corresponds to recess in school, and does not imply that anyt

thren mingled on the floor. i may add at this point for the benefit of those who are not masons, that "refreshment" in a lodge means a time when all business is suspended, generally while candidates are being prepared in the anteroom for some degree. it corresponds to recess in school, and does not imply that anything in the nature of feasting or eating is going on. the occasion gave a chance for the master, wardens and such brothers as chose to gather around the stranger and chat with him. i was in the little knot. the master was the first to speak "brother jennings, what lodge do you hail from" he smiled significantly "don't feel apprehensive when i tell you that my lodge has neither name nor number, nor is it under the jurisdiction of any grand lodge" we all looked astonished and scared

nd chat with him. i was in the little knot. the master was the first to speak "brother jennings, what lodge do you hail from" he smiled significantly "don't feel apprehensive when i tell you that my lodge has neither name nor number, nor is it under the jurisdiction of any grand lodge" we all looked astonished and scared. more than one suspected that a false mason had managed to obtain admission. the master said rather sternly "be good enough to explain "i was made a mason among the chippewa indians; your committee knows whether it was real or not "there can be no question about that" promptly spoke one of the committee "i have visited fully a score of lodges in the west and east and have never failed of admission wherever i applied "it is news to me that there are masons among the indians

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ng their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the apprentice must first have practiced self-denial and self-development in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (and thus resembles the guru in the hindu tradition) and helps the apprentice by communion and inspiration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of thei

elligences had selected him as their primary terrestrial channel. king began to communicate with an entity named aetherius, a venusian who was one of the cosmic masters of the interplanetary parliament located on saturn (jesus christ is also considered a parliamentary master) until his death in 1997, dr. king was in regular contact with these masters. eventually king went public when he permitted the master aetherius to speak through him at a channeling held at caxton hall in london. he began the magazine aetherius speaks to earth (now cosmic voice) and in 1956 founded the aetherius society. by this time the issue of ufos had become a matter of public concern, and ufo contactees like king were offering an answer. before the decade was out, king had attracted a following in the united state

l, especially those coming from evil 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 encyclope

mmand. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. agasha temple of wisdom, inc. the agasha temple of wisdom is a spiritualist church that, during its first generation, was built around the mediumship of rev. richard zenor (1911.1978, a channel for the master teacher agasha. the temple was founded in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it in his book telephone between two worlds. toward the end of zenor s life, an attempt was made to compile the more important discourses of agasha in several volumes edited by william eisen. two years after zenor s death, rev. geary salvat, also a ch

in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it in his book telephone between two worlds. toward the end of zenor s life, an attempt was made to compile the more important discourses of agasha in several volumes edited by william eisen. two years after zenor s death, rev. geary salvat, also a channel, was chosen to succeed him. salvat channels the master teacher ayuibbi tobabu. both agasha and ayuibbi tobabu have articulated what they consider a universal philosophy based on the acceptance of individual responsibility and a spiritual democracy within the larger context of universal laws. basic laws include the golden rule (do unto others as you would have them do unto you) and the law of compensation (for every action there is an equal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

1971. christian, paul. the history and practice of magic. 2 vols. london: forge press, 1952. christopher, milbourne. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. panorama of magic. new york: dover, 1962. crow, w. b. a history of magic, witchcraft& occultism. london: aquarian press, 1968. reprint, london: abacus, 1972 [crowley, aleister] the master therion. magick in theory and practice. paris, 1929. reprint, new york: castle books, n.d. rev. ed. magick. edited by john symonds and kenneth grant. london: routledge& kegan paul, 1973. reprint, new york: samuel weiser, 1974. ennemoser, joseph. the history of magic. 2 vols. london, 1854. reprint, new hyde park, n.y: university books, 1970. freedland, nat. the occult explosion. new york

he wise men of the ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder

in was a slate with notes for the ship s log, with november 25 as the last date. the crew had left pipes, clothing, and even oilskin boots. for some unknown reason the ship had been hurriedly abandoned. the mary celeste was brought to gibraltar by the crew of the british brig dei gratia who claimed salvage. on march 25, 1873, the chief justice awarded 1,700 (about one-fifth of the total value) to the master and crew of the dei gratia. since then, the mystery of the mary celeste (sometimes inaccurately called marie celeste) has been widely discussed and many theories advanced. there have also been various literary hoaxes, notably the marie celeste: the true story of the mystery (strand magazine, november 1913) and the book the great mary celeste hoax by laurence j. keating (london, 1929. se

rhood has been popularized, numerous groups such as the several alice bailey groups, the i am movement, and the church universal and triumphant, now advocate a relationship to the masters. much of western occultism derives from romantic concepts of adepts with magical powers, but in hinduism, mystical awareness of god-realization is considered superior to paranormal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is given to a very exalted mystic. the primary masters claimed by helena petrovna blavatsky, one of the founders of theosophy, were: koot hoomi lal singh

ritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is given to a very exalted mystic. the primary masters claimed by helena petrovna blavatsky, one of the founders of theosophy, were: koot hoomi lal singh (usually signing letters k.h, the master morya (known as master m, master ilarion or hilarion (a greek, djual khul (or d.k, and the maha chohan. sources: jinarajadasa, c. the early teachings of the masters. chicago: theosophical press, 1925. johnson, paul. in search of the masters: behind the occult myth. south boston, va: the author, 1990. leadbeater, charles w. the masters and the path. adyar, india: theosophical publishing

EVERBURNING LAMPS

y call occult inspiration "poeta nascitur non fit" but i should add "magus nascitur non solum fit" no accident of birth alone can make a magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decea

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

cyc l o p e a n s. and tall ones. the latter beings often behave aggre s s i ve l y (picasso, 1992. further reading picasso, fabio, 1992. infrequent types of south american humanoids. strange magazine 9 (spring/summer: 34 35, 55. cymatrili enid brady was a spiritualist medium who led a small church in holly hill, florida. in the early 1950s, she began to experience telepathic communications from the master teachers of venus. one of them was cymatrili. he and his companions were based in a giant ship in orbit above the southeastern united states. venusians look much like humans but are finer featured. their civilization is advanced, peaceful, and free of disease, poverty, and conflict. venusians live to be several hundred years old. brady was little noted outside contactee c i rcles until

d 79 tant. david, however, did most of the communicating. whenever a particular question was asked, he would excuse himself and say he had to clear the answer with higher authority. after a pause, from a few seconds to a few minutes, he would return either to answer the question or to announce he was not permitted to answer it. other times, though rarely, the entity with whom david had conferred, the master, would speak, always briefly. the master s voice had an odd, eerie quality and a tone of absolute authority. over many dozens of hours of channeling, this story emerged: just before moses was given the ten commandments, seven citizens of landa were elected by the masters for a mission on earth. the leader of the seven select, also called the habanas or the warriors of god, was daniel (p

r within the lifetimes of most living people. in this life, daniel was keith macdonald. david said, keith has now graduated and become a prophet. he is a prophet of christ. he is a prophet of god. the people of landa, devout christians, practice a form of roman catholicism. raised a protestant, macdonald knew little of catholicism until the landanians contacted him. according to a channeling from the master in 1985, soon there will be forty craft of landa truly visible to the eyes of all humans. three more craft shall come down to receive keith. this will be done to gain the attention of the many, for keith has a job. his first job will be to be received by us of landa, to be taken there for forty days and nights. during that time forty craft of landa will travel to every nation to show ke

ith has a job. his first job will be to be received by us of landa, to be taken there for forty days and nights. during that time forty craft of landa will travel to every nation to show keith has been received. when the meeting is over, keith will return to meet with the leaders of the churches and the nations. he will demand the release of the scrolls for all human beings to see and understand. the master explained that earthlings cannot now tell the difference between good and evil because the scrolls suppressed ancient religious documents have not been available to them. the scrolls contain the hidden history of humanity, revealing all the truths that god, jesus, and mary wanted humans to know but were concealed because they did not suit the purposes of earthly political leaders and ch

ngs cannot now tell the difference between good and evil because the scrolls suppressed ancient religious documents have not been available to them. the scrolls contain the hidden history of humanity, revealing all the truths that god, jesus, and mary wanted humans to know but were concealed because they did not suit the purposes of earthly political leaders and church authorities. keith himself, the master asserted, had this knowledge within himself, though it had not yet been released into his conscious mind. at the time of the lifting which is what the landanians called the occasion that macdonald would be taken aboard a spacecraft (one of three that would appear in the same empty field where evil aliens had kidnapped him in 1974) and flown home to landa there would be thousands of witn

FAUST

of birth, creative joy is near, ah! on the breast of earth we are to suffer here. he left his very own pining for him we miss; ah! we bemoan, master, thy bliss! chorus of angels. christ is arisen out of corruption s womb! burst bonds that prison, joy over the tomb! actively pleading him, showing love, heeding him, brotherly feeding him, preaching, far speeding him, rapture succeeding him, to you the master s near, to you is here! outside the gate of the town all sorts of people are walking out. some young workmen why are you going off that way? other we re going to the hunters lodge today. the former but toward the mill we d like to wander. workman go to the river inn, that s my advice. a second the road that way is far from nice. the others what will you do? a third go with them yonder

ased my own disgust. the youth whom you instruct is blessed in sooth! i m now almost inclined to try theology. mephistopheles i would not wish to lead you so astray. in what this science teaches, it would be so hard to shun the false, misleading way; so much of hidden poison lies therein, you scarce can tell it from its medicine. tis best here too that only one be heard and that you swear then by the master s word. upon the whole- to words stick fast! then through a sure gate you ll at last enter the templed hall of certainty. student yet in each word some concept there must be. mephistopheles quite true! but don t torment yourself to anxiously; for at the point where concepts fail, at the right time a word is thrust in there. with words we fitly can our foes assail, with words a system we

you blaze away so uselessly? do be so good and light us up the hill! will-o -the-wisp. out of respect for you i hope i ll find a way to curb my nature s flighty will; our course, as heretofore, is zigzag still. mephistopheles ho! ho! you think you ll imitate mankind. go on and in the devil s name, but straight! now mind! or else i ll blow your flickering light clean out. will-o -the-wisp. you are the master of the house, i have no doubt, and i ll accommodate myself to you with glee. but do reflect! the mountain s magic-mad today, and if a will-o -the-wisp must show the way, you must not take things all too seriously. faust, mephistopheles, will-o -the-wisp [in alternating song. spheres of dream and necromancy, we have entered them, we fancy. lead us well, for credit striving, that we soon

ouble meaning; we watch now in a very different way. then with an honest stripling you were toying, succeeded too, but little art employing. today no one will venture that, in sooth. mephistopheles if, unadulterate, one says to youth what does not please the callow brood- the truth! and later after many a tide they learn it painfully on their own hide, each fancies then it came from his own head; the master was a fool! is what is said. bachelor of arts. or rogue perhaps! what teacher has the grace to tell the truth directly to our face? to simple children each knows what to say, add or subtract, now grave, now wise and gay. mephistopheles there is, indeed, a time to learn; you re ready now to teach, as i discern. for many a moon and now and then a sun a rich experience you have doubtless w

il order, when it has made your throne secure along the border, then at your festive throngs we ll ask it as our care in wide ancestral halls the banquet to prepare. the bright sword i will bear before you, hold beside you, your majesty supreme, ever to guard and guide you. emperor [to the second] who as a gallant man doth show a pleasing grace, shall be arch- chamberlain, no easy task and place. the master you shall be of those of household station, whose quarrels make their service oft a sore vexation. you as a model to be honoured i install to show how one can please the lord and court and all. arch-chamberlain. to further what his lord intends brings one to favour: to help the best men on, to harm even bad ones never, be frank and free from guile, reserved without deceit! if you, sire

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hebrew word zakhor (rkz) in the context of the mystical qabalah. unify the holy name bind the knot of faith, bring blessings to the proper place. 16, 0. 0,8< the moods of the yoga of devotion to small face vary. some devotees may have a strong emotional sense of being creatures in the lord hvhy s (or any other small face chosen ideal) dreamuniverse. others may feel like servants of the lord hvhy the master; or like the lord hvhy s dear friend, sister, or brother; or like the lord hvhy s wife, or husband, or secret paramour. devotional yoga can bring to the forefront the highest fruits of each mood, and spill over into relations with family, friends, teachers, lovers, and strangers. devotional yoga seeks a personal, intimate relation with the divine, infused with devotional passion and ful

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ominantly venus talisman, the "primavera, reflects the ficinian type of magic, durer's predominantly saturnian talisman, the "melencholia" engraving, reflects the agrippan type of magic.3) thus the renaissance magic was turning towards number as a possible key to operations, and the subsequent history of man's achievements in applied science has shown that number is indeed a master-key, or one of the master-keys, to operations by which the forces of the cosmos are made to work in man's service. 1 pico, p. 79. the pythagorean numerology was also implicit in the hermeiica, particularly in the passage on the monas in corpus hermeticum, iv (c.h, i, p. 53. 2 pico, pp. 172 ff. 3 agrippa is, in fact, one of durer's direct sources; see e. panofsky and f. saxl, durer's melencolia i, studien der bib

ic treatise, now published in latin translation for the first time, is the tremendous passage on the sun and the "choirs of demons" surrounding it. in 1554, turnebus published at paris the first edition of the greek text of the corpus hermetictim, accompanied by ficino's 1 walker suggests (pp. 70-1) that the experience described in the crater hermetis is somewhat like a magical operation by which the master provided his disciple with a good demon, and is analogous to the introduction of demons into idols described in the asclepius. lefevre reports lazzarelli as having interpreted the idol-making passage in the asclepius "as if the idols were the apostles and the man making them were christ (quoted by walker "the prisca theologia in france, p. 241, from lefevre's commentary on the asclepius

FRATER ELIJAH ANGELS OF CHAOS

in black flame beneath the cube, with the number 4 written in the point. too much advice has already been shown. ii/8a: a dweller is shown. this is highly dangerous. there is a play of the word(s: a void avoid. ii/8b: a truth. ii/9a: what more is there to say? to achieve the ecstasy of heaven, let us make a mockery of all. the number 418 is shown on the page of this it s meaning. ii/9b: a note on the master s who come to us to show us the way. the word battle is illuminated, such is our course. a picture of the gateway to universe b through the reverse sun of daath. the conic is the black-hole sun. ii/10a: this plate is a warning by the denizen dictating this chapter. my side note is shown clearly, amazed at reality. the picture is eyes and/ or wings. the overlap is a descending ego six ti

to be dictated by standard confines. of course dissonance still occurs, for the shell cannot be cast off (well almost) until the moment of ultimate initiation. but it now recognizes that it is unreal and the inner light shines forth from darkness. it now becomes it s nature to walk the way it so sought in earnest as a goal. it must express it s inner light in a reflection. this is the creation of the master of the temple. for the temple is of the self and it is truly spoken that no life is in this hollow cast. for the master has now been recreated unto creation. what lies beyond here must surely be folly. it now becomes our task to elaborate on our ways for the instruction of reflected self. she is of us and here now as always, for we are the body. the zos and the kia, our outer-inner stru

FRATER U D PRACTICAL SIGIL MAGIC

ns to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from th

FREEMASON BLUEBOOK

name and the office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (3 of 76 [11/22/1999 11:51:54 am [the old custom of giving the names of the members present, is, in some places, no longer observed; but the secretary who fails to record them neglects his duty] visitors present [give their names and the name of the lodge from which each hails) lodge opened on the master's degree. the records of the last stated meeting, and of all subsequent special meetings, were read and confirmed. the petition of john doe for the degrees of masonry, with the usual deposit, was received and referred to the committee of inquiry. the committee of inquiry reported upon the petition of richard roe; their report was accepted, the ballot spread, and richard roe was elected

s within the gift of the lodge. the committee of inquiry reported upon the petition of john roe; their report was accepted, the ballot spread, and he was declared rejected [the other business transacted is recorded in a similar manner] the minutes were read and approved. no further business appearing, the lodge was duly closed in peace and harmony. w.m. attest, secretary. it is the prerogative of the master to determine what proceedings of the lodge are proper to be recorded, and he should sign the minutes, thereby giving them his sanction. chapter iii admission of candidates. the first degree when a candidate, whom a mason is willing to recommend,desires to apply for initiation, care must be taken that he presents his petition to the lodge nearest his residence. the determination of the p

risdiction. if the committee find that the lodge has jurisdiction, they then inquire and report on the fitness of the candidate to be made a masona duty to be performed with zealous care and prudence, and "without fear, favor or affection: and the character of their report, whether favorable or unfavorable, should never be entered of record. if the candidate is accepted, and no objection is made, the master proceeds to initiate him at such time as he deems proper. first section. during the preparation of the candidate, only the junior deacon and the stewards should be in the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (6 of 76 [11/22/1999 11:51:54 am] preparationroom with him. before the candidate is prepared for the first degree he should give unequivocal answers t

h to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tesse

the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard. the rough ashlar is a stone as taken from the quarry, in its rude and natural state. the perfect ashlar is a stone made ready by the hands of the workmen, tobe adjustedby the workingtools of the fellow craft. the treslieboard is for the master to draw his designs upon. by the rough ashlar we are reminded of our rude and imperfect state by nature; by the perfect ashlar, of that state of perfection at which we hope to arrive, by a virtuous education, our own endeavors, and the blessing of god; and,by the tresdeboard, we are also reminded, that, as the operative workman erects his temporal building agreeably to the rules and des

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

sexes, male and female, and placed under the dual rulership of a king having dominion over their temporal affairs and aiming to advance them by industry and statecraft, and a priest, head of the priestcraft, exercising a spiritual authority, in such a manner as they considered for the eternal good of their charges. the statecraft employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redem

child, human like themselves, whose name was abel. jehovah, being the lunar god, is associated with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their progenitors, jehovah and the lucifer spirits. with this end in view the symbolical temple was built a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ore be sure to present the catholic side in a perfectly unbiased manner, but we ask our students for whom this is written, to believe that we shall try to be just. of the cosmic facts we are certain, but bias may creep into our conclusions, therefore each must use his reason to test what we have to say, viz "prove all things and hold fast that which is good" the great law of analogy is everywhere the master key of all spiritual mysteries, and, although masonry and catholicism do not begin till we arrive at the earth period, they have their prototype in the earlier periods; we shall therefore briefly touch upon the essential facts. in the saturn period, the earth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryoni

en" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he endeavored to consummate their marriage before granting her wish to meet the grand master. but the queen was obstinate, she sensed the grandeur of the master workman whose skill had wrought the marvelous temple and she felt intuitively drawn towards this man of action, as she had never been moved by the wisdom of solomon, which only found verbal expression in flowery speeches and high ideals which he was unable to carry into realization. therefore the reluctance of solomon to let her meet hiram abiff made the queen all the more anxious and i

on is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the candidate enters there "poor "naked" and "blind" he is asked at once what he is seeking, and when he answers "light" it is the duty of the master to give what he asks and make him a phree messen--a child of light. it is his duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysterie

raftsmen whom hiram had been unable to initiate into the higher degrees, conspired to pour water into the vessel cast to receive the molten sea; for they knew that the son of fire was unskilled in the manipulation of the watery element, and could not combine it with his wonderful alloy. thus, by frustrating hiram's cherished plan and spoiling his masterpiece, they aimed to revenge themselves upon the master. solomon had been privately informed of the nefarious plot, but jealousy on account of the queen of sheba bound his tongue and stayed his arm, for he hoped that when the ambitious plan of hiram failed, the affections of the queen would turn from his humiliated rival to himself. he therefore closed eyes and ears to plot and plotters. when hiram confidently pulled the plugs, the liquid fi

FREEMASONS SATANISM AND SYMBOLISM

, isis is sometimes pictured weeping over the broken column, which conceals the body of her husband, osiris, while behind her stands horus, or time, pouring ambrosia over her hair" isis was both virgin and mother, so the 'beautiful virgin is isis weeping. the broken column is the missing member of osiris, the phallus [short talk bulletin "the broken column" feb, 1956, p. 6-7; also edmond ronayne, the master's carpet (mah-hah-bone, 1879, p. 387-88, and several other masonic authors] horus is another name for satan. isis is the consort of lucifer. isis just lost her husband (osiris, that is the reason why she is weeping. osiris' body was dismembered, including his penis, which had been cut into many sections. isis and osiris were wrote about by albert pike, saying they were "the active and p

in going on, he answered my question, above, as to why the gavel is always represented upside down, not up "but this is not the only place where the tau cross occurs. the. gavels are all t-crosses, and combine in one symbol the hammer, the sign of the rule, and the t-cross, the symbol of the male or creative side of the deity; and, lest there should be any mistake, the t is placed on the apron of the master of the lodge, though placed upside down so as to give the symbol of the square, and also to emphasize its phallic meaning [ibid; emphasis added] when we were discussing the triangle and the hexagram, above, we displayed a tau cross [t-cross] within a triangle and circle. we encourage you to refer to it now. the tau-cross was originally created to worship the babylonian god, tammuz, a wo

FULLER J F C SECRET WISDOM OF THE QABALAH

the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man, or sage by eminence, is like the great pinnacle and spirit. he is the first of all beings. his spirit is one with the heavens, the master work of the supreme reason, being perfectly unique. 44 these resemblances- and scores of others could be cited- are not fortuitous, neither is it possible that they should have originated from one source, one human philosophical doctrine. the truth is that they are spontaneous, they spring naturally from reason itself once thought is turned upon the world; they are an integral part of m

os, or anti-word, known under the name of 'hay-yah 18 the beast, 19 the numerical value of which is 25, that is one unit less than the numerical value of tetragrammaton, which is 26. one is the numerical value of aleph, a, hence in omar khayyam we read: a hair perhaps divides the false and true; yes; and a single alif were the clue- could you but find it-to the treasure-house, and peradventure to the master too. this mystery is solved as follows: aleph is composed of two odin and a cross-bar which is a vau. it represents the world above separated from the world below by the vital force; its value is consequently 10+ 6+ 10= 26, and 26 is the numerical value of tetragrammaton. its symbols are also the swastika, fylfot, or gammadion (see plate vi on page 42) the redemption from satanic rule c

though they vanished they were not annihilated, because gnothing perisheth in this world, not even the breath which issued from the mouth, for this, like everything else, has its place and destination, and the holy one, blessed be his name! turns it into service h. 6 these worlds were formless, gbecause the sacred aged had not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity assume. it was, therefore, after the destruction of the worlds of the kings of edom that the latens deitas was able to assume a secret wisdom of the qabalah page 50 balanced form in the fourth and material world. thus the zohar says: the holy one, blessed be he, created

. for a time these men have lifted the multitudes out of nature, endowing them with a spiritual instinct, a ketheric nephesh, more powerful than all their natural instincts combined. self-preservation, self-sacrifice, self-assertion, pugnacity, love, hate, fear, greed, and all the other instincts in man in an instant become slaves to this tyrant. the people are in fact filled with a god, for what the master says is the voice of the deity. yet his words cannot explain his illuminating vision; for all they can do is to translate the super-rational into the rational, that is to render comprehensible the incomprehensible form which he himself can grasp only symbolically. these words are drawn from his sentiments (nephesh) and his intellect (rua'h) and not from his spirit (neshamah; and should

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

th a few of his doctrines, and various scattered fragments in the gathas, are all that remain on record of a man whose personality stands connected with the earliest attempt to reform a degraded and sensualized religion. that this prophet was without honor in his own country is shown by the following lamentation "to what country shall i go? where shall i take refuge? what country gives shelter to the master, zarathustra, and his companion? none of the servants pay reverence to me, nor do the wicked rulers of the country. how shall i worship thee further, living wise one? what help did zarathustra receive when he proclaimed the truths? what did he obtain through the good mind. why has the truthful one so few adherents, while all the mighty, who are unbelievers, follow the liar in great numb

city such a word? what you do not want done to yourself, do not do to others" on one occasion the question was asked him "what do you say concerning the principle that injury shall be recompensed with kindness" to which he replied "recompense injury with justice, and recompense kindness with kindness"[117 [117] lun yu, xiv, 26. it is recorded by his disciples that there are four things from which the master was entirely free "he had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism" contrary to the rule of most reformers or leaders of opinion, he always regarded himself as a learner as well as teacher. it is related of confucius that he at one time desired a governmental position, thinking that through its occupancy he might the better disseminate the anc

scribed to the female element in the deity may not be doubted. an ancient homily on trinity sunday has the following "at the deth of a manne, three bells should be ronge as his kuyl in worship of the trinitie, and for a woman, who was the second person of the trinitie two bells should be ronge" upon this subject hargrave jennings remarks "here we have the source of the emblematic difficulty among the master masons who constructed the earlier cathedrals, as to the addition, and as to the precise value of the second (or feminine) tower of the western end or galilee of the church"[148 [148] rosicrucians, vol. i, p. 206. the fact that the religion of the ancient irish, who, were phallic worshippers, was modified but not radically changed by the introduction of christianity, is believed by at l

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ad taken me once to the crowded purlieus of edgware road, and in the side255 window of a corner pork-butcher's shopihad seen displayed to my astonishment a few copies49_'whileyetaboy i soughtforghosts. 48of themediumanddaybreak,a journal devoted to modern spiritualism. having long contemplated the columns of the front page, iwentin to purchase a copy, taking care to address himwhomi assumed to be the master rightly, a tall, broad, expansive personality,withgoodwillinscribeduponhim. my youth and nervous hesitation must have drawn him towards one shewing thus an early interest in subjects which were evidently near to his heart. he told me of trance orations, of spirits assuming material forms, of dead men coming back, and probably gave metwoor three elementary pamphlets,broughtforth from a d

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ealthy mind and body, and so alone can you cultivate a powerful will: will is a plant of illimitable growth; but it willnot grow wild, it must be forced. never drift with the tide, decide upon every occasion, alwaysact-neversuffer a thing to occur. every failure to stand on your own basis, every time you lean on another, every hope for others' help will sap the foundations of willpower. look unto the master jesus, if you will, with reverence, with admiration, with gratitude, in that his history, his life and his teachings have led you to recognize holiness and purity, but look not to him, or any other, to saveyou-ifyou won't save yourself. he has shewn an excellent path, attempt it, but do not cling to his garments, he is an 'example' not a beast of burden. substituted service is a weaknes

GILBERT THE MAGICAL MASON

er by solemn contract, and stimulated by enthusiasm. in each case, an early step was the foundation of a home and special dwelling set apart for work, study and contemplation. in each case, the founder passes away and is regarded by sorrowing pupils as dearest friend, most learned teacher, and beloved chief. in one case we find the expenditure of loving care and skill in preserving the remains of the master; and in the other we find an urn of ashes preserved by loving hands and placed in respectful privacy in her own chamber; and lastly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return

rly call occult inspiration 'poeta nascitur non fit; but i should add 'magus nascitur non solum fit. no accident of birth alone can make a magician,butintensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree 'some must rule, and some obey. in 1484 died christian rosenkreuz, our great prototype; he wassuch a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edificewe are still building today. in his tomb, when it was opened by the fratres,in 1604, or 120 years after his decease

GILBERT R A THE MASONIC CAREER OF A

an, vol. 15, pp. 593-4 1896 letter on 'diana vaughan, vol. 16, pp. 11-12 'the question of lucifer, vol. 16, pp. 271-2 letter 'the question of lucifer, vol. 16, pp. 321-2 manchester association for masonic research, transactions 1921 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 1911 'count cagliostro and freemasonry, vol. 13, pp. 48-5

GLOBAL FREEMASONRY

sent. in the inner circle of masonry, among those who have obtained higher degrees of initiation, there are masons who understand that they are the inheritors of an ancient and pre-christian tradition handed down from pagan times.79 when we look at the writing of turkish masonry, we see that masons of the highest degree are in possession of knowledge that they keep hidden from the other brothers. the master mason necdet egeran describes what higher degree masons think about this matter: some masons even understand masonry as only a kind of half religion, half charitable fraternal institution where they can establish pleasant social relationships and treat it accordingly. others think that the purpose of masonry is only to make good people better. still others think that masonry is a place

andized throughout the world over the past 150 years. where did erasmus darwin discover the idea of evolution? where did his interest in this subject come from? after a thorough search for the answer to this question, we discover the interesting fact that erasmus darwin was a mason. though, erasmus darwin was no ordinary mason, he was one of the highest ranking masters in the organization. he was the master of the famous canongate lodge in edinburgh, scotland.102 moreover, he had close ties with the jacobin masons who were the organizers of the revolution in france at the time, and with the illuminati, whose prime cause was fostering hostility to religion.103 that is, erasmus darwin was an important name in european masonic anti-religious organizations. erasmus educated his son robert (cha

GNOSTIC CATECHISM

an, vol. 15, pp. 593-4 1896 letter on 'diana vaughan, vol. 16, pp. 11-12 'the question of lucifer, vol. 16, pp. 271-2 letter 'the question of lucifer, vol. 16, pp. 321-2 manchester association for masonic research, transactions 1921 'robert fludd and freemasonry: a speculative excursion, vol. ll, pp.65-80 the masonic secretaries' journal 1918 'the rite of the strict observance, vol. 1, pp. 179-81 the master mason 1927 'the royal and masonic art, vol. 4, pp. 745-53 nocalore (transactions of the north carolina lodge of research) 1946 'an introduction to the c.b.c.s, vol. 16, pp. 62-91 the occult review 1907 'satanism and the black mass'by s. r (on leo taxil) vol. 5, pp. 318-21 1908 'the latin church and freemasonry, vol. 8, pp. 146-50 1911 'count cagliostro and freemasonry, vol. 13, pp. 48-5

GNOSTIC HANDBOOK

dviews and used to create specific reactions and impressions. in some ways we might agree with the discussion in alice in wonderland between humpty dumpty and alice "when i use a word" humpty dumpty said "it means just what i choose it to mean- neither more nor less "the question is" said alice "whether you can make words mean so many different things "the question is" said humpty "which is to be the master- that's all. through the looking glass. lewis carroll. to appreciate the gnosis you will need to put aside your beliefs and assumptions and reconsider most of what you have been taught. it is imperative that you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the english language or more specially from the la

should be aware of its limitations. the immortals the immortals are those beings which work within the force of the seven planes or rays. the seven logoii emanate currents of force throughout the planes (called rays) and through each there is a spiritual hierarchy. in this work we will not discuss these in details but you can read about them in our other texts. while some traditions have brought the master tradition into disrepute with their ever channelling ascended yahoos etc, this should not be allowed to discredit the real and important role of those who work within the great hierarchy. the complexity of evil the major problem with understanding evil is that there are many forms of evil and these are mixed together. it is especially difficult when cosmological evil is mixed with issue

process is that of transfiguration and encompasses the idea of being born again and is very different from what you may have been taught about being reborn. to be born again the actual nature of the process of transfiguration is important to define, so is the way of entering into it. the fundamentalist christian concept of simply giving your life to jesus is utterly alien to the real teachings of the master jesus. the process of being born again is just that, a process. just like a child takes nine months from conception to birth, so the process of being reborn takes a long period of time, perhaps even many lives. it is an apt description, birth brings us into the fallen words, rebirth takes us out of it! the moment of conception is that time when the gnostic handbook page 90 you decide to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ave the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limi

ic schools. but this, of course, has it limits. while modern psychology and science may agree with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic who realises that through correspondence the altered state can be used as a gateway to explore the world outside. certainly it is also only the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience yourself and the world forever. and this, by the way, is the aim of the gnosis, the transformation of lead into gold, man into god, the transfiguration of the student from a seeke

orldviews and used to create specific reactions and impressions. in some ways we might agree with the discussion in alice in wonderland between humpty dumpty and alice. when i use a word humpty dumpty said "it means just what i choose it to mean- neither more nor less. the question is said alice, whether you can make words mean so many different things. the question is said humpty, which is to be the master- that's all. through the looking glass. lewis carroll. gnostic theurgy page 10 to appreciate the gnostic worldview you will need to put aside your beliefs and assumptions and reconsider most of what you have been taught. it is imperative that you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the language of

is needed to comprehend the process. we can deduce this mathematical mysticism in the works of pythagoras and many of the greek school as well as in the earliest christian and gnostic traditions. in jesus christ, sun of gnostic theurgy page 91 god (david fideler, quest books 1993) for example, we have an outline of the secret numerical codes found in the new testament. in the works of valentinus, the master gnostic, we have an outline of the formation of the universe as a mathematical sequence. valentinus outlined a meticulous system which charted the movement from divine depth, to the dyad of depth and silence, to the four principles, to the ogdoad and then onto the decad and dodecad. as time progressed the kabbalistic form of mysticism became codified and the resulting structure came to

GOLDEN DAWN RITUALS E

re on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the

GOLDEN DAWN RITUALS Z2

estation. if he be not thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit from the place of the throne in the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and il

nclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of

agician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. and, that he deceive in nothing, and that he fail not to perform that which he hath been commanded. 7 w. he then dismisses that spirit by any suitable form, such as those used in the higher grades of the outer. and, if he will not go

for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon a

laim aloud that the talisman has been duly and properly charged or the natural phenomena induced. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires. v. the operator now carefully formulates his demands, stating clearly what the talisman is intended to do, or what natural phenomena he seeks to produce. w. the master of evocations now addresses a conjuration unto the spirit, binding him to hurt or injure naught connected with him, or his assistants, or the place. he then dismisses the spirits in the name of hcwhy and hwchy, but wrap up talisman first, and no banishing ritual shall be performed, so as not to discharge it. in the case of natural phenomena, it will usually be best to state what duratio

GOLDEN DAWN RITUALS ZAM2

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

GOLDEN CHAIN AND THE LONELY ROAD

ection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not s

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

eed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters d

ry steel olcott s account of an encounter at lahore with the legendary k.h: i was sleeping in my tent, the night of the 19th, when i rushed back towards external consciousness on feeling a hand laid on me. the camp being on the open plain, and beyond the protection of the lahore police, my first animal instinct was to protect myself. do you not know me? do you not remember me? it was the voice of the master k.h. a swift revulsion of feeling came over me, i relaxed my hold on his arms, joined my palms in reverential salutation, and wanted to jump out of bed to show him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i could see his

nd wanted to jump out of bed to show him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i could see his divinely benignant face by the light of the lamp..presently, i could feel some soft substance forming in my hand, and the next minute the master laid his kind hand on my forehead, uttered a blessing, and left..i found myself holding in my left hand a folded paper enwrapped in a silken cloth. the letter, as it turned out, predicted the death of two enemies of the theosophical society, which swiftly came to pass. the actual identity of master k.h. seems to be one thakar singh, an enlightened radical sikh leader, in contact with th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

eals his methodology in its letters: a sense of justice (justice in libra) is the core of a healthy love of life (the devil in capricorn) which is checked by experience (temperance/art in sagittarius) but allowed constant change in expression (death in scorpio. the sigil of vovin from the rose (figure 6) is: 188 the formula of vrelp my god! 0 my god! i am but a speck in the stardust of ages; i am the master of the secret of things. aleister crowley, liber vii the enochian word vrelp, pronounced var-ee-elpeh, is comprised of the first letters of the words vran ror-elzap laiad plapli which means "seeing the orbit of the sun and partaking of the secrets of truth" the entire phrase adds up to 676 which is the number for the sum of the names of the three governors of the 14th aethyr, vta: tedoa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

etheart. i find the first mention of it in the poem cited on p. 1048 'und daz ein ivip ein sih tribe, sunder vleisch und sunder ribe, da niht inne waere' this i take to be a lie, says the author; his incredulity seems to rest on the tilting over, the sieve is void, has neither flesh nor bone. the sieve was also laid on a pair of tongs, which were held up between the two middle fingers. in denmark the master of the house himself took the trial in hand, balancing the sieve on the point of a pair of scissors. sup. dan. 132. this sieve-running (sieve-chasing, sieve-dance) must have been very common in france and germany in the 16-1 7th 1 sieve-running is described differently in the meckl. jalirb. 5, 108: a sieve inherited from kinsfolk is set up on its edge, an inherited pair of scissors is o

there chanced a hare to run across their road; the driver was troubled, and spake. this betokeneth no good. if contrariwise a wolf had crossed the road, it were a good sign^ ettner^s unw. doctor 575-6; conf. simplic. 2, 74. in pauli's schimpf u. e. cap. 138 (ed. 1550 cap. 135 'in the morning they set forth, and being come wellnigh unto the wood. master, quoth the man, there ran a wolf before us. the master said he had seen him well enough, it meant sheer luck' in albertini's narrenhatz, munich 1617. p. 96' superstitious numskulls are affrighted if a hare cross the path whereon they shall walk or ride, supposing that they shall on that day abide a misadventure' goz von berlichingen in his life p. 179' and as we came on, behold, a shepherd feeding his flock hard by, and for a tujceii, there

calamity, kill a lamh or a hack cock on the stone, just as at frankfort they made a cock run across the new-made bridge, ds. no. 185. at arta a thousand masons wrought at a bridge: all that they raised in the day rushed down at night. then sounded the archangel's voice from heaven' unless ye dig theveinto a child of nutn, the masonry shall not stand; yet no orphan nor stranger shall ye bury, but the master-builder's wife' when the wife came to the workmen, the master pretended his ring had dropt into the foundation, and the woman offered to fetch it out, then swiftly they set to work to icall her in; dying, she pronounced a curse on the bridge, that it should tremble like a flower-stalk (tommaseo's canti pop. 3, 178. still more touching is a servian legend on the building of scutari: for

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

shrewd and merry goblin (fol, follet; see suppl. he loves to play merry pranks, and when he has accomplished one, he is fain to laugh himself double for delight: hence that goblin laughter (p. 502) and chuckling. but also when he sulks, and means mischief to those who have brought him into trouble and difficulty, he utters a scornful laugh at the top of his voice.2 as henchman true, he abides by the master he once takes up with, come weal come woe. but his attachment is often found 4 irksome, and one cannot be rid of him again. a farmer set fire 1 the story (as written down in 1559) is given in ern. joach. westphal s speci men documentorurn ineditorum, kostock 1726, pp. 156-166. 2 scott s minstrelsy i. civ. mentions a north english brag or barguest: he usually ended his mischievous frolic

and the irish tale of the cluricaun (pp. 92. 213 of the transl. also a capital polish story about iskrzycki, in woycicki s klechdy 1, 198: an unknown person, who called himself iskrzycki [flinty, from iskra= spark, says grimm; there is also a slav. iskri= near, iskrenny= neighbour, friendly] came and offered his services to a man of noble family. the agreement was drawn up, and even signed, when the master observed that isk rzycki had horse s feet, and gave him notice of withdrawal. but the servant stood on his rights, and declared his intention of serving his master whether he would or no. he lived invisible by the fireplace, did all the tasks assigned him, and by degrees they got used to him; but at last the lady pressed her husband to move, and he arranged to take another estate. the f

dly and goodnatured by their commonly forming a whole gang, who disturb the householder s rest with their riot and clatter, and throw stones from the roof at passers by. a french comedy of the 16th century, les esprits/ l represents goblins racketing in a house, singing and playing at night, and aiming tiles at passers by in the daytime; they are fond of fire, but make a violent uproar every time the master spits. 2 in gervase of tilbury, cap. 18, the folleti also pelt with stones, and this of stone-throwing is what we shall meet with in quite early stories of devils; al together the racketing sprites have in this respect more of the devil or spectre in them than of the elf: it is a darkening and distortion of their original nature in accordance with christian sentiment. so it becomes clea

ho are most blackened and besmudged march into the village behind the cattle as conquerors, and will not wash for a long time after.1 if after long rubbing the linen will not catch, they feel sure there is still fire somewhere in the village, and that the element refuses to reveal itself through friction: then follows a strict searching of houses, any fire they may light upon is extinguished, and the master of the house rebuked or chastised. but that the wildfire should be evoked by friction is indispensable, it cannot be struck out of flint and steel. some localities perform the ceremony, not yearly as a preventive of murrain, but only upon its actually breaking out. accurate as these accounts are, a few minor details have escaped them, whose observance is seen to in some districts at lea

in lent. to the yule-fire answers the gaelic samhtheine (p. 614) of the 1st november. in france they have still in vogue the souche de noel (from dies natalis, prov. natal) or the trefue (log that burns three days, superst.k, 1. 28, conf. the trefoir in brand s pop.antiq. 1, 468. at marseille they burnt the calendeau or caligneau, a large oaken log, sprinkling it with wine and oil; it devolved on the master of the house to set light to it (millin 3, 336. in dauphine they called it chalendal, it was lighted on christmas eve and sprinkled with wine, they considered it holy, and had to let it burn out in peace (champol.-figeac, p. 124. christmastide was called chalendes, prov. calendas( raynouard 1, 292, because new-year commenced on dec. 25. in germany i find the same custom as far back as t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

day in march when the "sun" just enters the sign of "aries (the year 1916 a.d. corresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other in

lt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. there shall be only sacred music, symbolical addresses, and sincere rejoicing for the new year. b at this new year feast it has been customary for the master to bestow such honorary titles on his members as he may contemplate, to make new appointments, to fill vacancies, etc, and to turn his control over to any newly elected masters and officers. c all other regular or special convocations or meetings of each lodge are to be postponed in order that the new year feast may be held on the day decreed by the imperator. d the annual outdoor fete

y titles on his members as he may contemplate, to make new appointments, to fill vacancies, etc, and to turn his control over to any newly elected masters and officers. c all other regular or special convocations or meetings of each lodge are to be postponed in order that the new year feast may be held on the day decreed by the imperator. d the annual outdoor fete may be held at the discretion of the master of each lodge, on or about the 23rd day of september of each year. it shall be that day when the sun enters the sign of libra. this annual outdoor fete should be held by each lodge independently, to celebrate the laying of the foundation stones of the great pyramid in america. each lodge shall arrange to go on this day (or the following one, should it rain or be stormy) to an open space

of the guardian to learn whether this is so or not, if any doubt prevails. naturally, the question arises.and perhaps will never be thoroughly settled.as to what constitutes thorough satisfaction, in some cases. all that each guardian can do, and must do, is to make himself or herself feel that every fair test has been applied, when there is any doubt, and, if still doubtful, leave the matter to the master of the lodge, who will make the final test and decide. the guardian and master cannot be too exact in the questions asked, and the answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the

ster. the antechamber of a temple this is the room in which the initiates are first prepared for initiation in the various degrees. on such occasions it shall be guarded by the guardian of the temple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first initiation is conducted. it is the chamber of the cross, the abiding place of life and "death" the tomb of silence, and the place of terror. all [32] these names have been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber i

HAMIL THE ROSICRUCIAN SEER

eased collector's- name. i wish you had said what was the number of'theworld' which mentions lordhoughton's!name. i musttryand brush up my memory about the theosophic societymnalludesto--notthe one of which cap 'webb' was a memberbutthe former which met at hoxton. oddly enoughmyoidschoolmaster at hoxton was a member [and] his name was webb. he was very fond of astrology&occult science&also bishop the master at sir john cass' school on church row as i learned afterwards frommrjno. denley the bookseller. i was only eight years old when i leftmrwebb's school.ifi can findmyoidcatalogue of cuttings tonight when i get home i will send you the nameoftwo very scarce french books&their authors&dates-youmay have the luck to pick them up.hockley'slettersto theirtoins77ofcourse i shall keep friday eve

lth. i remain most faithfully&fraternally yours.1adolphe didier, and his brother alexis, came to england from france in the1840s.adolphe practised healingbymesmerism, alexistherosicrucianseeryears met at weston-super-mare, before removal to irwin's residence in bristol.2the royal arch is a masonic order which, in england, is administrativelylinked to the craft and is regarded as the completion of the master mason's degree.them.e.z. is one of the three presiding officers of a royal arch chapter.thewhole paragraph is a play on a quotation from the royal arch ritual which irwin would easily have recognized. 3 hockley was indeedexalted.he had never been formallyinitiated into or taken any of the degrees of the sria! 4 secretary of the grand stewards lodge, past master of the british lodgeno.8

HEAVEN HELL

book "am-tuat" contains all the dogmas and doctrines which the priests of amen held concerning the future life and the state. and condition of the dead, and it is quite easy to see that the great object of those who compiled it was to prove that amen-ra was not only the head of the gods in heaven, and the ruler of the world which he had created, but also the king of all the gods of the dead, and the master of all the beings who were in the p. 23 [paragraph continues] underworld. in other words, the priests of amen asserted the absolute sovereignty of their god, and their own religious supremacy. it is, however, interesting to note that certain kings did not entirely shake off their belief in osiris, and in the efficacy of the chapters of the book of coming forth by day, for thothmes iii

e, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on those who work against him, and to cast them to the master of the lords of the pits, so that they may be destroyed. now the pits here referred to are four in number (vol. ii, p. 137, and they are filled with fire; into these the enemies of the god are cast, and the keepers of them are adjured by horus to watch and tend the fires. who the plotters against the god may be it is impossible to say, but it is quite clear that one portion of the fourt

HEKAS

e also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at dawn to mark the liminal edge of night: a custom which has become a glyph of a certain arcanum in sabbatic lore. esbat- the witches' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cult to denote certain arcana. in arabic the word is analogous to aby-fi-hama

HELENA BLAVATSKY NIGHTMARE TALES

he king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatter my lifel

day by day. the experiment is harmless enough when directed by one whoknows, and becomes dangerous only when the final precaution is neglected. it is the 'master of visions' hewho has opened an entrance into your soul, who has to close it by using the seal of purification against anyfurther and deliberate ingress of "the 'master of visions' forsooth" i cried, brutally interrupting him "say rather the master of imposture" the look of sorrow on his kind old face was so intense and painful to behold that i perceived i had gone toofar; but it was too late "farewell, then" said the old bonze, rising; and after performing the usual ceremonials of politeness,tamoora left the house in dignified silence. nightmare talesv- return of doubts40 vi- i depart- but not aloneseveral days later i sailed, bu

p. b. in one of the distant governments of the russian empire, in a small town on the borders of siberia, amysterious tragedy occurred more than thirty years ago. about six versts from the little town of p-,famous for the wild beauty of its scenery, and for the wealth of its inhabitants- generally proprietors ofmines and of iron foundries- stood an aristocratic mansion. its household consisted of the master, a rich oldbachelor and his brother, who was a widower and the father of two sons and three daughters. it was known that the proprietor, mr. izvertzoff, had adopted his brother's children, and, having formed anespecial attachment for his eldest nephew, nicolas, he made him the sole heir of his numerous estates. time rolled on. the uncle was getting old, the nephew was coming of age. day

ar "why should we not try, with the help of my shaman, to unravel the mysteryhanging over the tragedy? is the suspected party still lying in prison? what? he has not confessed up to now?this is surely very strange. but now we will learn the truth in a few minutes! let all keep silent" he then approached the tehuktchene, and immediately began his performance without so much as asking theconsent of the master of the place. the latter stood rooted to the spot, as if petrified with horror, and unable toarticulate a word. the suggestion met with general approbation, save from him; and the police inspector, col.s, especially approved of the idea "ladies and gentlemen" said the mesmerizer in soft tones "allow me for this once to proceed otherwise thanin my general fashion. i will employ the metho

HELENA BLAVATSKY THE KEY TO THEOSOPHY

conscious surviving individuality in man. such at least is the teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established in those countries to which his initiated arhats retired after the master's death, teach all that is now called theosophical doctrines, because they form part of the knowledge of the initiates-thus proving how the truth has been sacrificed to the dead-letter by the too-zealous orthodoxy of southern buddhism. but how much grander and more noble, more philosophical and scientific, even in its dead-letter, is this teaching than that of any other church or religi

churches: the southern and northern. the former is said to be the purer, as having preserved more religiously the original teachings of the lord buddha. the northern buddhism is confined to tibet, china, and nepal. but this distinction is incorrect. if the southern church is nearer, and has not, in fact, departed, except perhaps in trifling dogmas, due to the many councils held after the death of the master, from the public or exoteric teachings of sakyamuni, the northern church is the outcome of siddhartha buddha's esoteric teachings which he confined to his elect bhikshus and arhats. buddhism, in fact, cannot be justly judged in our age either by one or the other of its exoteric popular forms. real buddhism can be appreciated only by blending the philosophy of the southern church and the

HEPTAMERON

rfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the line

a, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which

HP LOVECRAFT A DARK LORE

swastika naowadays. prob'ly them was the old ones' signs. folks all wiped aout no trace o' no gold-like things an' none the nearby kanakys ud breathe a word abaout the matter. wouldn't even admit they'd ever ben any people on that island "that naturally hit obed pretty hard, seein' as his normal trade was doin' very poor. it hit the whole of innsmouth, too, because in seafarint days what profited the master of a ship gen'lly profited the crew proportionate. most of the folks araound the taown took the hard times kind o' sheep-like an' resigned, but they was in bad shape because the fishin' was peterin' aout an' the mills wan't doin' none too well "then's the time obed he begun a-cursin' at the folks fer bein' dull sheep an' prayin' to a christian heaven as didn't help 'em none. he told 'em

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

swastika naowadays. prob'ly them was the old ones' signs- folks all wiped aout no trace o' no gold-like things an' none the nearby kanakys ud breathe a word abaout the matter. wouldn't even admit they'd ever ben any people on that island "that naturally hit obed pretty hard, seein' as his normal trade was doin' very poor. it hit the whole of innsmouth, too, because in seafarint days what profited the master of a ship gen'lly profited the crew proportionate. most of the folks araound the taown took the hard times kind o' sheep-like an' resigned, but they was in bad shape because the fishin' was peterin' aout an' the mills wan't doin' none too well "then's the time obed he begun a-cursin' at the folks fer bein' dull sheep an' prayin' to a christian heaven as didn't help 'em none. he told 'em

INDUCTION CHARM AND THE INITIATION

and it is only recently that man has learned to fhethe induction charm and the initiation (initiation stream i) copyright 2005 by robin artisson from the witching way of the hollow hill this initiation is the key to gaining the bond between the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will not work. there is no getting out of this oath and pact, and it should never be taken lightly. you should do it around one of the old holy or hi

and will i will keep and honor. i am named, singer and invoker of powers and wisdom then you must immediately do the red meal. after that, run around the compass once clockwise, and leap out to the east. this is rebirth into your life as a witch. analysis: there are a few parts of this induction charm that need to be examined, to understand the implications of this oath. you begin by calling upon the master spirits of all things, and the people inside the landand you ask them to hear an oath, sealed by blood and by blood carried into the land- the blood you shed is literally carrying your life- force and the spiritual essence of you into the land, to where you physically merge with these powers, and the essence of your oath goes with it. you now share blood with these powers, not just spir

INITIATION INTO HERMETICS

n the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the

at a man sows, he shall reap. so the magician will never use his influence for anything bad or force people to act against their own will. he will use the great power over every human being given him through these exercises for the good only, and the blessing will never fail. the magician will learn from these facts why the oriental scholar bestows the highest worship to his master. by worshiping the master, he connects himself instinctively with the master s consciousness, and so being influenced indirectly, his progress will be far more certain and faster as well. it is quite obvious that the oriental training methods regard a master (guru) as absolutely necessary for the development of the scholar. the well-known tibetan ankhur is based on the same fundament, but in the inverted order:

lso confine the element to the room for any period of time, just as he did before with the impregnation of a room. all the success depends on his imagination and willpower. on the other hand, it is not advisable to leave a room filled with a certain element for a very long time because beings belonging to the element in question like to do their pranks in such an atmosphere, usually a the cost of the master. you will find more about this in the chapter concerning the work with element-ghosts. something different should be mentioned at this point. supposing the magician does his exercise in the open air, in unlimited space, he will have to apportion a certain space, no matter how big, for himself with the help of the imagination. there are no bounds for the imagination, neither here nor the

wer will become all the weaker. later on, when traveling very far, you will find it really difficult to return to your body. this will become a tricky problem for the magician, mainly if he is wandering about in planes or regions that allure him so much that he is beginning to feel a little sad at the very idea of having to return to his own body. here you see that the magician must be absolutely the master of his feelings, because as soon as he gets accustomed to the idea of feeling quite at home in his astral body, not only on the physical level but also on the astral plane, usually he becomes weary of life, feeling inclined never to return to his physical frame. a longing will overcome him to destroy by sheer force the bond of life that still ties him to his physical frame. doing so wou

ituations will occur in life where this practice could be useful. suppose the magician wants to transfer himself mentally or psychically somewhere, and he does no wish to be perceived by beings of some kind or by the skilled senses of anybody else, he can utilize the mental invisibility. take for example a guru who wants to visit his scholar mentally in order to check on him. thus made invisible, the master will be quite near the scholar without being noticed, even if he had already developed his senses fully. furthermore, a magician could attend to the evil works of the so-called black magicians in order to learn everything about their doings or, if necessary, to perform a certain influence without being noticed by these black magicians and their beings. there may be other conditions in l

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and times ascribed to that portal. thus, with the outward turning of time and the inward seasons of wisdom, each pair of the retinue comes to reign as the master and mistress of the circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints a

IRISH WITCHCRAFT AND DEMONOLOGY

lass in society was spared; the noble equally with the peasant was liable to torture and death. this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of the broad disti

but instead of answering her he got up and danced very nimbly round the kitchen, and then ran out of the house and disappeared in the cow-shed. the servants ran after him, but he was nowhere to be seen; when they returned to the house, however, there he was beside them. they tried to catch him, but every time they attempted it he ran off and could not be found. at last one of the servants, seeing the master's dog coming in, cried out that her master was returning home, and that he would soon p. 203 catch the troublesome creature, upon which he immediately vanished, nor were they troubled with him again till february 1711. on the 11th of that month, which happened to be a sunday, old mrs. haltridge was reading dr. wedderburn's sermons on the covenant, when, laying the book aside for a littl

ISIS UNVEILED

in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, the resplendent wobd, the son of god. think that wiiat thus sees and hears in thee, is the verbum of the master, it is the lliou^t, which ia god the father "the celestial ocean, the aethkb, which flows from east to west, is the breath of the father, the life-giving principle, the holt qhost "for they are not at all separated, and their union is life" ancient as may be the ori^ of hermes, lost in the unknown days of egyptian colonization, there is yet a far older prophecy, directly relating to the

shalt do no murder. thou shalt not commit adultery. thou shalt not steal. thou shalt not bear false witness' is the answer "what shall i do to obtain possession of bhodi [knowledge of eternal truth" asks a disciple of his buddhbt master "what way is there to become an updsakaf "keep the commandments "what are they p" thou shalt abstain all thy life from murder, theft, adultery, and lying" answers the master* identical injunctions are they not? divine injunctions, the living up to which would purify and exalt humanity. but are they more (ovine when uttered through one mouth than another? if it is god-like to return good for evil, does the enunciation of the precept by a nazarene give it any greater force than its enunciation by an indian or tibetan philo- sopher? we see that the golden rule

govinda, to be celebrated with great pomp "but as kalavatl was amusing herself in the groves with her com- pardons, she was bitten by a serpent and died. angashuna tore his clothes, cov d himself with ashes, and cursed the day niien he was bom "suddenly a great rumor spread through the palace, and the following cries were heard, a thousand times repeated 'paiya puaram; pasya ffuruml 'the father, the master' then krishna approached, smil- ing, leaning on the arm of arjuna 'master' cried angashuna, casting himself at his feet, and sprinkling them with his tears 'see my poor daughter' and he showed him the body of k&lavatt, stretched upon a mat"'why do you weepp' replied krinhna, in a gentle voice 'do you not see thai she is aleepingf listen to the sound of her breathing, like the sigh of th

' inaccesdble to the profane" it will not be found without interest to see wuat mr. john yarker, jr, has to say on some modem secret societies among the orientals "the nearest resemblance to the br&hmanical mysteries b probably found in the very ancient 'patha' of the dervishes, which are usually governed by twelve officers, the oldest 'court' superintending the others by right of seniority. here the master of the 'court' is called 'sheik' and has his deputies 'cauphs' or successors, of which there may be many (as, for instance, in the brevet degree of a master mason "the order is divided into at least four columns, pillars, or degrees. the first step is that of 'humanity' which supposes attention to the written law, and 'annihilation in the she' the second is that of the 'path' in which t

JASMUHEEN THE FOOD OF GODS

ng) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr masuro emoto and his research in messages from the water which added another layer of credibility to our work and to the master mantak chia for his openness and willingness to share his research and life s work with me and for being such a delightful presence in this world. i give thanks also to those who know that what really brings nourishment to us all, is not the chemical reaction of food substances in our system, but the internal presence of an intelligence that is so wise and loving that to merge with it a

knowing to flow through. in this stage we also move into the me and them awareness of yogic duality where we realize we are not the centre of the universe and that others exist and have needs as well and that we can co-exist with these others either in harmony or disharmony. in this field of awareness our choices become apparent and we may start to glimpse the fact that we are not victims but are the master of our own destiny. in stage 2 our brain wave patterns are firmly anchored in the alpha zone of 8 to 13 cycles per second although we may dip into the beta zone when we allow our selves to be stressed from time to time. this stress becomes greater when we are pulled back into the beta field. in this stage we know by experience, that when we meditate, and take time out and make different

net. have developed emotional, mental and spiritual anorexia. divine nutrition: the madonna frequency& the food of gods with jasmuheen 42 non-conventional level 2& 3 sources of nourishment: our physical body consciousness desires us to be fit and healthy and strong for the bio-system was actually built and programmed for self regeneration, health and longevity. our pituitary and pineal glands, as the master glands in our body, operated on the original program of only producing life sustaining hormones to support this yet, like all cells of the body, they constantly listen to what we are thinking and obey us as masters of the biosystem. consequently over time these glands began to produce the death hormone to mirror our modern day beliefs that we have to die. we discussed this in greater de

so there are many alchemical rewards for those who learn to master their baser natures. sun food 5. nourishment via the access of solar energy and wind, earth and plant prana. this is probably the most well researched area that we have to offer information on, as dr sudhir and his team in india have now spent a number of years looking at solar energy nutrition and how it operates in the body; and the master choa kok sui has been researching earth and plant prana in his path of studying pranic energy for healing. both of their research was discussed in the ambassadors of light book as is the research of many other doctors who have been studying the pranic field. i recently asked dr sudhir shah what led him into studying the field of solar nourishment and he answered: nature. i had an opport

ashion of image. the command itself is to be used daily and involves sincerely chanting over and over: perfect health, perfect balance, perfect weight and perfect image now. repeat as you connect each finger in turn with the thumb in a repetitive mudra. there are 2 things to be aware of for this code to work. firstly we stress again that the above program must be said as if you are a god in form, the master of the bio-system whose job it is to obey you. secondly the intention behind the words must be accepted and understood. this is as follows: perfect health: the intention behind this is like saying to your bio-system and your dow, that your dow has your permission to bring you into a state of perfect physical health, perfect emotional health, perfect mental health and perfect spiritual h

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ppers of the sun, or light, or fire, whether in the old or the new worlds, worshipped not sun, or light, or fire, otherwise they would have worshipped the devil, he being all conceivable light; but rather they adored the unknown great god, in the last image that was possible to man of anything the fire. and they chose that as his shadow, as the very opposite of that which he really was; honouring the master through his servant; bowing before the manifestation, eldest of time, for the timeless; paying homage to the spirit of the devil-world, or rather to beginning and end, on which was the foot of the all, that the all, or the last, might be worshipped; propitiating the evil principle in its finite shows, because (as by that alone a world could be made, whose making is alone comparison) it

46. an ancient homily on trinity sunday has the following: at the deth of a manne, three bells should be ronge as his knyll in worship of the trinitie. and for a woman* who was the second person of the trinitie, two bells should* this is a curious direct assertion that the saviour of the world was feminine. 152 the rosicrucians. be ronge. here we have the source of the emblematic difficulty among the master-masons, who constructed the earlier cathedrals, as to the addition and as to the precise value of the second (or feminine) tower at the western end (or galilee) of a church. valentinus is called the profoundest doctor of the gnosis. according to him, the eons (angels, or effusions) number fifteen pairs, which represent the thirty degrees of each sign of the zodiac. the name of the great

nterpret as meaning the woman and the man, side by side, and left and right. these glyphs in the two capitals of the columns signify jachin and boaz, and stand for the first man and the first woman. the mysterious letter tau, which is the same as the runic hammer of thor, and which in truth is a cross, occupies the centrepoint, or, heraldically, the honour-point, of the first column to the right. the master-masons were celebrated in their art of concealing myths, or hinting them cautiously in the most difficult and far-off resemblances. the curious reader is referred to our illustration, figs. 119, 120. the character of the" head" which the templars were charged with having worshipped in their secret encampments, or mystic lodges, has been the subject of much dispute. some say it was the h

ing, or celestial glory or base for objects, which has matter as its mask. fourthly, art surmounteth and transcendeth nature; for art, directed upon nature, may in a short while perfect that which nature by itself is a thousand years in accomplishing. fifthly, god hath created every metal of its own kind, and hath fixed in them a principle of growth, especially in the perfect metal gold, which is the master of the material, and which in itself has magnetic seed, or magic light, an unseen and heavenly power, unknown in this world, but which can by art be evoked, be made to inspire and multiply and take in all matter. it is said of the alchemical philosophers, that no sooner did they attain this precious stone or power, than the very knowledge of it, in the magic surprise at its existence, d

JESSUP MK THE CASE FOR THE UFO

into the yawl, and temporarily left the ship, which subsequently gathered way and sailed off" this view is the simplest explanation. but scores of other solutions have been just as sincerely forwarded. there is the letter proctor flood wrote to the london board of trade on january 22 or 23, 1873 "my own theory, or guess, is that the crew got at the alcohol and in the fury of drunkenness murdered the master, his wife, child, and the chief mate; that they damaged the bows of the vessel with the view of giving it the appearance of having struck on rocks so as to induce the master of any vessel which might pick her up to think her not worth saving; and that they did, sometime between november 25, and december 5, escape on board some vessel" this, so closely paralleling author keating's accusa

KETAB E SIYAH

of your people who stand at least in pride against my spears where you, unworthy king, fall down and beg for clemency whilst these noble men bleed for your cause. you offer me your kingdom as it is already mine. you have no understanding of kingship 221 and barter with that which is not yours. the lives of your subjects and your kingdom, these things are not yours to yield to me. the king is not the master of his realm but rather he is its servant, seeking ever the good of his people and lands whereas you would serve yourself and forsake that to which you duties bind you. you are guilty of a most great treason against the nation that has entrusted you with power. i have no mercy for you but contempt for your miserable pleas and bargains. you have asked me to spare you and to take as payme

ol might be yet bound by firmer chains to the will of heaven. so spoke michael, the deceiver "o noah, son of lamech, well indeed has your arm enacted that deed which god has decreed is most just in its doing. well pleased is god with your service and now fully initiated is noah to the service of adonai yahweh. you are now a true servant of god. yet what is it to be a servant if you would not heed the master's command and show respect to he that rules you. hear then what michael tells of that you may do that which is required and be truly faithful to god, obeying the laws that he has set down. 243 of all gods adonai yahweh alone is god so when in supplication kneel to him and no others than the one true god. five times in each day shall you bow down in prayer to adonai yahweh, touching even

not. thus did the hunters return without their prey within the snare. looking down from his high tower michael once more beheld the earth from which his sight was so long turned and his power pierced most easily those enchantment by which jesu was hid. now did he stir within the heart of one of those with the son of gabriel great jealousy of the teacher and with most cunning charms turned against the master the intent of the disciple. this one was named judas iscariot. thus was it that this judas stole from the place of hiding by night and went to the pharisees that sought the destruction of his mentor. for thirty pieces of silver he sold that which had been most dear to him. judas was brought to the constables of rome 343 and brought them to the house where hid jesu, son of gabriel, but b

. 34. cursed be those who act according to the rules of others, they are slaves as well. 35. cursed be those who lead others astray, they are blind themselves. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. 385 37. cursed be all who deny my will, they can only win at the cost of their own purpose. 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. 386 livri luciferius the book of lucifer forward within this tome is libri luciferius, the book of lucifer. it is said to have been originally written in human blood, upon the parchment of human skin. the oldest known form of this book, is t

luptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell's own worm. 64. oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings. 65. i am the master: thou art the holy chosen one. 66. write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whososeeth it shall be glad. thy death shall be the seal of the promise of our age long love. come! lift up thine heart& rejoice! we are one; we are none. 425 67. hold! hold! bear up in thy rapture; fall not in swoon of the ex

KNOWLEDGE LECTURE FIVE

d and the christ is conceived by the spirit. let him meditate upon the triplicity of fire- its attributes and correspondences. meditation number six let the aspirant meditate upon the cross in its various forms and aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master, whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it. except an ear of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another

L 001

down to the next row of asterisks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in hi

L 002

asterisks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confir

LAITMAN M KABBALAH REVEALED

rld. and most important, the fear of nature, and at the same time, the closeness to it, urged many to search for and discover nature s plan for them, and coincidentally, for all of us. those pioneers in nature s research wanted to know if nature actually had a goal, and if so, what humanity s role might be in this master plan. those individuals who received the highest level of knowledge, that of the master plan, are known as kabbalists. a unique individual among those pioneers was abraham. when he discovered the master plan, he not only researched it in depth, but first and foremost taught it to others. he realized that the only guarantee against misery and fear was for people to fully understand nature s plan for them. and once he realized this, he spared no effort teaching whoever wishe

for people to fully understand nature s plan for them. and once he realized this, he spared no effort teaching whoever wished to learn. for this reason, abraham became the first kabbalist to start a dynasty of kabbalah teachers: the most worthy students became the next generation of teachers, who then passed on the knowledge to the next generation of students. kabbalists refer to the designer of the master plan as the creator, and to the plan itself as the thought of creation. in other words, and this is important, when kabbalah: then and now 21 kabbalists talk about nature or nature s laws, they are talking about the creator. and vise versa, when they are talking about the creator, they are talking about nature or nature s laws. these terms are synonymous. to a kabbalist, the term, creat

which is synonymous with the creator, is whole, altruistic, and united. it tells us that we must not only understand nature, but we must also want to implement this manner of existence within ourselves. kabbalah also tells us that by so doing we will not only equalize with nature, we will understand the thought that stands behind it xthe master plan. finally, kabbalah states that by understanding the master plan, we will become equal to the master planner, and that this is the purpose of creation xto equalize with the creator. 39 2 the greatest wish of all now that we ve been introduced to the origins of kabbalah, it s time to see how kabbalah relates to us. as many of you may already know, the study of kabbalah introduces a great many foreign terms, most of which come from hebrew, some fr

ay that man will be imparted eternal delight, we refer to the will to receive, which will receive all the pleasure that the creator planned to give it. the will to receive has been given servants to serve it. through them, we will receive pleasure. these servants are the hands, the legs, the sight, the hearing, etc. all of them are considered one s servants. in other words, the will to receive is the master and the organs are its servants. and as it usually happens, the servants have a butler among them who watches over the master s servants, ensuring that they work for the desired purpose of bringing pleasure, as this is what the master xthe will to receive xwants. and if one of the servants is absent, the pleasure related to that servant will be absent, too. for example, if one is deaf

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

nd i will create within me a craving to bestow upon you. i will also receive pleasure from the giving, and not from the elimination of shame. host: what will you gain from knowing me, aside from the fact that your pleasure will increase? guest (clearly hinting that that s the point of it all: there s another major benefit. if i create in me a new will, apart from the inherent hunger, i can become the master of that will. i can always increase it, always fill it with pleasure, and always bestow it upon you by receiving pleasure- 50- attaining the worlds beyond host: won t you lose that will when it is filled, just as you lost your hunger? guest: no, because i can always create within me a greater impression of you. i can always create new desires to bestow upon you, and by receiving from yo

vel as abraham. thus, the kabbalists understood how- 82- attaining the worlds beyond abraham responded to isaac, since in their spiritual state they were like abraham. in his lifetime, the kabbalist rabbi yehuda ashlag reached all 125 levels. from this exalted place, he dictated the kabbalah, which we are now able to enjoy in this generation. from this level, he wrote his commentary to the zohar, the master text of kabbalah. each of the 125 levels exists objectively; all those who perceive each of them see the same things, just as all those who inhabit our world see the same surroundings if they are in the same place. as soon as we attain the smallest altruistic desire, we can embark on a path of spiritual ascensions and descents. at one moment, we are ready to nullify ourselves completely

s to him. the thoughts of teachers or masters can penetrate their students and induce faith in them. this corresponds with the teacher s spiritual ahap: auzen (ear, hotem (nose, peh (mouth, representing the vessels of reception, coming down a plea for help- 89- to the ge (galgalta ve einayim, representing the vessels of bestowal of the level below (i.e, the student s level. rising to the level of the master s ahap means bonding with the master s wisdom and thoughts. likewise, if students delve into the ahap of a text of wisdom, they rise temporarily and the spiritual is revealed to them. whenever we read the works of such kabbalists as the baal hasulam, shimon bar yochai, we bond directly with them through the surrounding light. we are then enlightened, and our vessels of reception purifie

but then, having sensed the creator, one sees that the creator fills the world with himself, as the entire world consists of corrected spiritual objects. this picture of the world appears only if one gains spiritual sight. at that point, all former suffering begins to appear as necessary and pleasant because one has received a correction in the past. most important, an individual must know who is the master in the world, and must realize that everything in the world transpires only in accordancewithhis wishes, despite the fact that the body, with the will of the creator, continuously professes that everything in this world happens by chance. yet, in spite of the body, an individual must firmly believe that all actions in this world are followed by either a punishment or a reward. for examp

nd so on, until the end of the path. the difference between hired help and a slave is that in the process of working, the hired help thinks of the reward that will be received for the work; the size of the reward is known, and it serves as the reason for that person s work. the slave, on the other hand, does not receive any reward, but only the bare necessities for survival. a slave owns nothing; the master owns all. therefore, if a slave works hard, it indicates the slave s desire to please themaster, to do something nice for him- 376- attaining the worlds beyond our goal is to feel towards our spiritual work the way a slave does who works without any reward. our spiritual journey should not be influenced by any fear of punishment or any anticipation of reward, but only by a selfless desi

LAITMAN M THE KABBALAH EXPERIENCE

pages a person knows. you can thoroughly explore the whole of the study of the ten sefirot and still have no clue as to what spirituality is. similarly, you can enter the spiritual world and attain the purpose of creation without knowing the study of the ten sefirot at all. if you study the right texts and follow my instructions, you ll be more and more convinced that everything goes according to the master plan. when you no longer want to sleep, you ll feel that those times of sleep contributed to your spiritual development. the creator leads us; all we have to do is open ourselves to him. t i m e t o f e e l a n d t o c o n t e m p l at e q: in his article, the time of ascent, baal hasulam writes that during the spiritual ascent, it is good to read the articles hundreds of times. is ther

LAITMAN M THE PATH OF KABBALAH

one roof. the baal shem tov, a great kabbalist from the 18th century, wrote that one should get up in the morning and go to work as though there t h e pa t h o f k a b b a l a h 286 were no creator and he were on his own, as though there were no one above to help him. and although he believes in the creator, he should say that the creator doesn t affect his behavior. meaning, he should say, i am the master of my own future. there can only be one master of the world is it man, or the creator? in a place where i can choose, i am also the master; the creator is not in it. this is how we should operate during the day. but in the evening, when we come home with earnings in hand, we should never say that it was we who earned it and it was we who were fortunate. the creator planned it all in adv

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our huma

radually in a peaceful manner became once more the dominant power. two thousand four hundred years later the manu (under the name of menes) incarnated, united the whole of egypt under one rule, and founded at the same time the first dynasty and his great city of memphis. this empire had already flourished for more than a millennium and a half before the reign of rameses the great, who was himself the master of one of the principal lodges at the time when i had the honour to belong to it. 65. the grand lodges 66. during the time when i was living in egypt, the government of the country was directed from within the organization of the mysteries. egypt was divided into forty-two nomes or counties, and the nomarch or ruler of the county was the master of the principal lodge of the nome. there

d expressing the quality assigned to him. the idea was that the forty qualities, thus expressed through the lodge as a whole, would make the character of a perfect man, a kind of heavenly man, through whom the power behind could be poured out upon the whole country. 68. these three grand lodges worked three distinct types of masonry, of which only one has come down to us in the twentieth century. the master of the first grand lodge represented wisdom, and his two wardens strength and beauty, as in our lodges today. the predominant power outpoured was that wisdom which is perfect love, the quality that is indeed most needed in the world at the present time. the master of the second grand lodge re-presented strength, and his wardens wisdom and beauty, and the strength of the first aspect of

, and his two wardens strength and beauty, as in our lodges today. the predominant power outpoured was that wisdom which is perfect love, the quality that is indeed most needed in the world at the present time. the master of the second grand lodge re-presented strength, and his wardens wisdom and beauty, and the strength of the first aspect of the trinity was the predominant quality of the lodge. the master of the third grand lodge typified beauty, and the wisdom and the strength were made subordinate to that third aspect of the hidden light. 69. as every one present had to bear his part in building the form, exact co-operation and perfect harmony were absolutely necessary, and only people who could forget themselves entirely in the great work were selected from the ordinary lodges to beco

n, the object of the whole effort being to erect over and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort s

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ngst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and c

ugh a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especia

to manifest, his own sacramental power to transmit to the lodge of which he is a part; the course of training through successive offices was and is therefore of inestimable value in acquiring an all-round development of character. at the apex of the ancient craft system, the degree of i.m. existed, which gave a far fuller power than had been conferred even in the mysteries of osiris, and enabled the master to become a hierophant of the mysteries in his turn, able to instruct and advance his brn. in the secret wisdom of egypt. in ordinary cases this splendid position was gained only late in life, and by the time the master had ruled his lodge he had had a most valuable training, that well might advance the course of his evolution more than several ordinary lives. 162. the same succession h

rth. 230. as i have written above, the most sacred symbol in minoan worship was the double axe or labrys. this, mounted on a stone column, is found in the shrines of ancient crete, and when depicted on any object or building invariably denotes its sacred character (see plate i, 1 and plate iv, 1, following p. 50) 231. it was always an emblem of the most high god, and is in reality the ancestor of the master s gavel, which he bears because in his humble way he represents the all-commander, ruling his lodge in the name of the spiritual king. in crete we often find it associated with what is called the sacral knot (plate i, 2, following p. 50. when thus combined it closely resembles the egyptian ankh, the token of immortality (plate i, 3. following p. 50) 232. the mother-goddess dictynna deno

ed (although king solomon on more than one occasion referred to his brother of tyre on points of detail) together with the s s, and although the w s were given in hebrew, for the most part their meaning remained the same. king solomon himself seems to have been largely responsible for our ceremony of raising; he it was who, at the instance of hiram abiff, changed the legend of osiris into that of the master builder who attempted to escape by the s, n, and e. g s and was s n because he would not divulge the s s of a m.m. the name of the original master builder was not of course given as now, for he himself assisted in the construction of the legend; neither was there any fatality connected with the actual building of the holy temple. the insertion of the present name was the work of rehoboa

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

een ahura mazda, the god of light and the upper world, and ahriman, the god of darkness and the lower world. partially because of their friendly link with the persians, the judaism was influenced by zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived as god s enemy, though he was never became as powerful as ahriman. the tendency to amplify satan s role as the master of evil continues in later, noncanonical books. by the time of the emergence of the qumran community of essenes (a generation before jesus, satan finally becomes the familiar lord of darkness; for example: the prince of light thou has appointed to come to our support: but satan, the angel mastema, thou hast created for the pit; he rules in darkness, and his purpose is to bring about evi

on the basis of testimony from other children being investigated for possible abuse who had informed authorities about infant sacrifice, grave robbing, sheep mutilations, and the drugging and caging of children they had allegedly witnessed. authorities had inferred that the adults were members of a satanic cult. among other accusations, it was alleged a hooded, masked and cloaked figure known as the master, who also dressed as a mutant ninja turtle, and who was identified as the local vicar, had led dances around a bonfire at a local quarry. police seized items associated with black magic from the parents houses. these included a book of erotic poetry, an oriental statue of a couple making love, a letter written to the tooth fairy by one of the children, and a guy fawkes mask (howard 1992

university press, 1985. the shawnee 249 the shawnee the dominant type of creation myth among the aboriginal peoples of north america is of the earth-diver variety in which a divine being (usually an animal) dives into water to bring up the first particles of earth. the shawnees, by way of contrast, are one of the few tribes possessing a creation account in which the high god (often referred to as the master of life) creates the world by imposing order on a primordial chaos. because the original chaos is watery (the shawnee term for the primordial condition seems to be related to other words that refer to watery expanses, these two types of creation share certain points in common. in both kinds of stories water is an ambivalent symbol representing creative potency as well as threat of chaos

ow is this: the world will survive as long as you interpret correctly the way i created you (cited in voegelin and yegerlehner 1957, 57. interpreting the way means, for the shawnee people, adhering to the laws a specific body of oral literature that articulates the proper relationships that should be followed among human beings as well as between humans and the nonhuman world which were spoken by the master of life in the beginning. the creator s words cited above indicate that wholesale abandonment of these laws would de facto constitute abandonment of order and return to chaos. in common with other algonquian tribes, shawnee mythology contains a migration narrative in which a large body of water is crossed (this myth has often been viewed by scholars as a cultural memory of the migration

healing.as a manifestation of the ambivalent power of the primordium, the serpent s power can be used for good or for ill. although the original motivation behind gathering together the fragments is benevolent, shawnee witches would later base their malevolent spells on the power of bundles made from these serpent parts. the shawnees eventually reach the heart of the new continent, an area where the master of life had originally intended for them to live. historically, the shawnees were wanderers who could be found living in different parts of eastern north america during different periods of time. by the middle of the eighteenth century, the great bulk of the shawnee nation was living in ohio. recognizing the threat that settlers posed both to their lands and to their traditional lifesty

LIBER O

reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion and the prey of madness. before entering upon any of these practices the student must be in good health, and have attained a fair mastery of asana, pranayama and dharana. 5. there is little danger that any student, however idle or stupid, will fail to get some result; but there is a great danger that

LIBER 777

muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) shou

LIBER AASH

thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a

LIBER ALEPH

, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhere beyond the tanarian hills

a manich a 201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the

ophers. all is a never ending play of love wherein our lady nuit and her lord hadit rejoice; and every part of the play is play. all pain is but sharp sauce to the dish of pleasure; for it is the nature of the universe that hath devised this everlasting banquet of joy. and he that knoweth not this is necessary as an ingredient even as thou art; wouldst thou change all and spoil the dish? art thou the master-cook? yea, for thy palate is become fine with thy great dalliance with the food of experience; therefore thou art one of them that rejoice. also it is thy nature as it is mine, o my son, to will that all men share our mirth and jollity; wherefore have i proclaimed my law to man, and thou continuest in that work of joyance. s the book of wisdom or folly 59 bz de c citia hominum (of the b

pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver s

LIBER ARARITA

red 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 r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is exceeding gr

LIBER CCC KHABS AM PEKHT

l; there is no doubt. therefore doubt not, but strike with all thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found t

LIBER CCXLII AHA

of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further des

eption of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the shea

credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describe

to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit fs life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pu

bt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petal

LIBER CLXV A MASTER OF THE TEMPLE

order, inserting vowels rules to make it pronouncable; similarly for the second and thin : liber clxv a master of the temple v a\a\ publication in class b 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 frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his en

h. he wondered if frater p.a. had only told him this as a test. it must be remembered that all this while he had worked on alone, and had had no news to speak of, and this he attributed to his own failure to carry out his task in detail. in this he was no doubt right to a great extent, for unless any probationer does what he is instructed, he can expect no further help, which would only mean that the master concurred in his laziness or weakness. march 6th, 1911. up to this time, although he had done the exercises regularly no particular result had occurred, and we find this note: i do not really look for any results now, or expect any, since control of self is the object of these exercises. now it is to be noted that when one really gets to a state when having worked one is content to cont

etter from the chancellor of a\a\ passing frater v.i.o. to the grade of neophyte, contained the following passage, which is important, in the light of later events: we wish our body to be a body of servants of humanity. a time will come when you will obtain the experience of the 14th thyr. you will become a master of the temple. that experience must be followed by that of the 13th thyr, in which, the master, wholly casting aside all ideas of personal attainment, busies himself exclusively with the care of others. the year 1913 was an important one for frater v.i.o. in many ways. for one thing, it was during this period that he was forced to stand alone, and to rely upon himself and his own judgment of what was the right course of action for the liber clxv 157 governance of his life and the

less plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers

LIBER CORDIS CINCTI SERPENTE

then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of t

while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto

LIBER CXCVII STORY OF SIR PALAMEDES

t yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master.i or fate. 76 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to find! so 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 th

LIBER DCCCLX JOHN ST

takes me! 1.25. the exquisite beauty of the women in the restaurant. what john st. john would have called old hags! 1.27. my soul is singing. my soul is singing! 1.30. it matters nothing what i do. everything goes infinitely, incredibly right! liber dccclx 116 .the lord adonai is about me as a thunderbolt and as a pylon and as a serpent and as a phallus. 3.17. have had a long talk of art with b .the master considers himself always a student. so, therefore, whatever one may have attained, in this as in art, there is always so much more possible that one can never be satisfied. much less, then, satiated. 11.15. having gone back into the life of the world.yet a world transfigured!.i did all my little work, my little amusements, all the things that one does, very quietly and beatifically. abo

LIBER DCCCXI ENERGIZED ENTHUSIASM

he forces. facile encouragement of a poet or painter is far worse for him than any amount of opposition. here again the sex question (s.q. so-called by tolstoyans, chastity-mongers, nut-fooders, and such who talk and think of nothing else) intrudes its horrid head. i believe that every boy is originally conscious of sex as sacred. but he does not know what it is. with infinite diffidence he asks. the master replies with holy horror; the boy with a low leer, a furtive laugh, perhaps worse. i am inclined to agree with the head master of eton that paderastic passions among schoolboys gdo no harm h; further, i think them the only redeeming feature of sexual life at public schools.1 the hindoos are wiser. at the well-watched hour of puberty the boy is prepared as for a sacrament; he is led to a

LIBER DOMINI

arded. comment: prayers are for the sheep of dogmatic faith; satan is not a metaphysical santa claus. prayer is a denial of real causality and an excuse for inactivity and sheepishness. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your master, you are not mine. comment: satan is the master and lord of this earth- it is ridiculous to think that he can in any way be compelled to act, whether by ritual, prayer, or otherwise. failure to understand the relative stature of humans and the dark lord can only lead to selfdelusion. 14. only those who truly know my essence will be rewarded with a share of my divine power. my gift is precious and will be given only to the worthy. see

i will be found. seek after phantasms and you will be forever lost, a wanderer in the wastes of your own daydreams. comment: many lies and opinions have been spread about the true nature of the prince of darkness, these can only lead to confusion and ruin. one should always be cautious when listening to what others have to say about satan- his path is for the individual, and any inspiration from the master will be conveyed to the individual alone. no one can reveal satan to you, he must be sought and found personally. 15. if anyone says he has found my essence, they surely lie. my gift inspires silence, not empty boasting. comment: those who make grandiose claims about the dark lord and their relationships with him are almost certainly frauds. those who seek to gain attention for themselv

he has found my essence, they surely lie. my gift inspires silence, not empty boasting. comment: those who make grandiose claims about the dark lord and their relationships with him are almost certainly frauds. those who seek to gain attention for themselves by puffing up their own stature are the least likely to be true possessors of esoteric wisdom, whereas those who genuinely walk the path of the master are confident in their own existence and need no adulation heaped upon them by others. 16. i am the first being, before all others. observe the proper respect. comment: this statement refers to the preeminence of satan within the existential order of this planet only. he is first as he is the driving force of evolution and life/consciousness development on earth. 17. if anyone says to y

: there may be an afterlife, there may not. whichever the case may be, one should never make any decisions in this life based on what is unknown. 23. do not seek me for a guide, i guide no one. guidance is for the weak and for children, and neither of these belong to me. i am power and knowledge, the great flame of all. comment: those who desire to follow satan must be able to stand on their own, the master will not hold your hand. those who need guidance are probably not suited for the path of the dark lord, who gives strength and knowledge, but not guidance. there is a difference between someone who understands the incompleteness of his/her knowledge and someone who feels this incompleteness requires another to lead him/her to fullness. 24. those who claim i am flesh are truly mad. my es

rd, who gives strength and knowledge, but not guidance. there is a difference between someone who understands the incompleteness of his/her knowledge and someone who feels this incompleteness requires another to lead him/her to fullness. 24. those who claim i am flesh are truly mad. my essence is the very destruction of flesh; i am the conqueror; i am the flame. comment: some satanists claim that the master has a body- they are deluded. a body is a spatio-temporal limitation which is totally unbefitting the dark lord. these fools are far from a true understanding of the master. 25. i was not born, and never was i created. i have no father, no mother, and no offspring; i am purity. comment: those who claim the master has a body are foolishly anthropomorphizing a being who transcends the lim

LIBER LIBERI VEL LAPIDIS LAZULI

ed thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding oc

LIBER LIBRAE

the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said, gblessed art thou! h? 5. yet, oh aspirant, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. he who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 2 liber libra 6. be not hasty to condemn other

LIBER LVII

econd is wdwbot djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo .the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbot owcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo .ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbot owcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado .when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat owcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah .i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy owcy ypwgc rttsa \ypxr tgwob, beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye

in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the te

LIBER LXVII THE SWORD OF SONG

aswati and the christ. latter compared to madame humbert. 300 305 310 315 320 325 330 335 ascension day 11 samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar.s53 keen white wedge spearing the mighty dome of blue, or chogo.s54 mighty flying edge shearing across the firmament. but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stan

hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, as zionism, christian science, or ladies. leage,65 .keep off the grass. from .alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse than john.s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! read the next verses. then.one third of all humanity are steady in a belief in buddha.s word, possess eternal life already, and shun delights, laborious days of labour living (milton.s phrase) in strenuous purpose to? to cease .a fig for god.s eternal peace! true peace is to annihilate the chain of causes me

ss abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness, that all divisons hosts confess a master, for i know and see the abso

t. the giver and the gift are one with the receiver.o thou sun of thought, of bliss transcending thought, rise where divison dies! absorb in glory of the glowing orb self and its shadow! 755 760 765 770 775 780 785 790 degradation of symbols. essential identity of all forms of existence. practical advice. 42 the sword of song now who dares call me no christian? and, who cares? read; you will find the master of balliol, discarding berkeley, locke, and paley.ll resume such thoughts and label clear .my christianity lies here. with such religion who finds fault? star, it seems foolish to exalt religion to such heights as these, refine the mystic agonies to nothing, lest the mystic jeer .so logic bends its line severe back to my involuted curve. these are my thoughts. i shall not swerve. take t

ridge, oxford, berlin, harvard, paris, moscow, and london. 366. shot his chandra.56.anglic, shot the moon. 388. the subtle devilish omission.87.but what are we to say of christian dialectitians who quote .all things work together for good. out of its context, and call this verse .christian optimism. see caird.s .hegel. hegel knew how to defend himself, though. as goethe wrote of him. they thought the master too inclined to fuss and finick. the students. anger grew to frenzy paganinic* they vowed they.d make him rue his work in jena.s clinic. they came, the unholy crew, the mystic and the cynic: he had scoffed at god.s battue, the flood for mortal.s sin.icthyosaurian waterloo! they eyed the sage askew; they searched him through and through with violet rays actinic they asked him .wer bist d

LIBER O

reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these (a) a widening of the horizon of the mind (b) an improvement of the control of the mind. 4. the student, if he attain to success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. it is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. before entering upon any of these practices, the student should be in good health, and have attained a fair mastery of .sana, pr.n.y.ma, and dh.ran..1 5. there is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger t

LIBER OS ABYSMI VEL DAATH

etent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that which shall thereafter befall, let it be understood of the master of the temple. hath he not attained to understanding? yea

LIBER PORTA LUCIS

but certain men and women heard andunderstood, and trhough them shall this knowledge be made known. 7. the least therefore of them, the servant of them all, writeth this book. 8. he writeth for those that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 2 liber b vel magi 11. first, there are man and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our

LIBER SAMEKH

hey may in fact have been summarized by yorke from samekh, rather than copied from any crowley ms. notes. in the gpramonstrance of a a h in equinox iii (1, we find listed among the forthcoming official publications: liber ccclxv. the preliminary invocation of the goetia socalled, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. 365 might have been chosen as the number of abrasax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber ccclxv vel cxx. h the latter numeration (120 ]ms, samekh gin ful

LIBER STELLAE RUBEAE

of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu telai, fu tu lu. o chi balae wa p

fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the wheels with the five wounds and the five wounds. 16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young chil

rampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow theref

LIBER TRIGRAMMATON

the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, prot

LIBER TURRIS

th nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs 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

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

dun and her apples, the death of thjazi, and the compensation granted to skadi. when bragi has finished, he and agir have a short conversation about a few kennings, and then agir asks bragi the origin of poetry, which elicits the story of the origin and acquisition by odin of the mead of poetry. at the end of this story agir puts questions and bragi answers them in a way that looks very much like the master-disciple dialogue that so typifies didactic texts in the middle ages. scholars pay special attention to this dialogue, for it sets forth more clearly than in any other place some of the principles of skaldic poetry. after it there follows a paragraph inviting young skalds to pay attention to the narratives that follow if they wish to learn skaldic poetry, but reminding them that christi

ion of the story of thor fs visit to geirrod. often it is loki whose actions set the complications of a story in motion: for example, he is stuck to thjazi and agrees to deliver idun and her apples; he is starved by geirrod and agrees to deliver thor without his weapons. sometimes when things go wrong the asir assume it is loki fs fault even when no blame has entered the story, as in the story of the master builder of the wall around asgard. but in that story and others, he is willing to fix things; for example, he causes the six precious objects of the gods to be made in connection with replacing sif fs hair, which he had mysteriously cut off (these six objects, made by dwarfs, are sif fs golden headpiece, odin fs spear gungnir and his ring draupnir, thor fs hammer, and frey fs boar gulli

the gods to be made in connection with replacing sif fs hair, which he had mysteriously cut off (these six objects, made by dwarfs, are sif fs golden headpiece, odin fs spear gungnir and his ring draupnir, thor fs hammer, and frey fs boar gullinborsti and his ship skidbladnir) not infrequently loki sacrifices his honor (or worse) to help the asir, as when he changes himself into a mare to seduce the master builder fs horse and bears a foal from it, not something that would enhance a man fs reputation in the hyper-masculine society that was medieval iceland. similarly, dressing as the handmaiden of freyja (that is, of thor very reluctantly in drag) would leave him deities, themes, and concepts 217 this stone found in cumbria depicts a bound figure, perhaps loki (axel poignant archive) pane

ed to prophesy its duration. she ascends a platform, songs are sung, and she makes contact, she says, with spirits. she predicts a quick end to the famine and a prosperous future for the woman, herself a christian, who helped with the magic songs. besides this divination, other examples of seid in the sagas are like that described for odin, in that seid can be used to do bad things for people. as the master of wisdom and of verse, odin would naturally be the mythological figure closest to this kind of magic, and in fact one skald says that odin used seid on rind, whom he seduced or raped to beget an avenger for baldr. freyja, on the other hand, never uses it. in the scholarly discussion of seid, most of which has to do not with the mythology but with an attempt to unravel the historical ba

has agreed to do the work only with the help of his horse, svadilfari. if he succeeds in meeting the deadline, the gods must pay him freyja, the sun, and the moon. three days before the deadline the work is nearly complete, and loki, who the gods say advised them to make the deal, must act. he changes himself into a mare and distracts svadilfari, and without the horse the work cannot be finished. the master builder goes into a giant rage, thus revealing himself as a giant, and the gods call on thor to kill him. not much later loki bears a gray eight-legged foal, the best of horses among the gods. this 274 norse mythology story is alluded to in hyndluljod, stanza 40, which is part of the gshort voluspa, h although in this stanza it is not absolutely clear that loki played the female role: l

MACNULTY W KIRK KABBALAH AND FREEMASONRY

last few decades of the 18th century the rituals and symbolic structure used by both grand lodges continued to evolve. perhaps no single mason had more influence on that evolution than did william preston. preston was initiated into freemasonry in 1763 in a lodge working under the antient grand lodge. very shortly thereafter he joined a lodge working under the premier grand lodge. by 1768 he was the master of philanthropic lodge, and the records indicate that he was a member of several lodges under the latter constitution. one of preston's chief interests seems to have been the development of "lectures" catechisms to be recited in lodge for the purpose of instructing brethren in the teachings of the order. these were introduced to the masons of the day at. a grand gala at the crown and an

sic principles and symbolic structure in common, and all have three degrees. that was one of the significant provisions in the articles of union; it was agreed that masonry consisted of the three degrees, including the holy royal arch. in the english workings the royal arch, since it is conferred separately, might appear to be. a fourth degree in freemasonry, such, however, is not the case. it is the master mason's completed "29 at this point it would be useful to be able to demonstrate some definite kabbalistic influence on the lodge of reconciliation, but no direct evidence of this sort has been discovered. there are, however, some suggestive,ideas to be found in the writings of the antient grand lodge. figure 5. index to the manuscripts in the duke of sussex's library. figure 6. index t

ce at tiferet is very appropriate. understanding astronomy, by which the framers of the liberal arts and sciences must certainly have meant astrology, has the connotation of being able to see and understand the divine plan. it is suitably placed in the triad of the spirit. on the central column can be found two new jewels: the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansive

analysis. to the right of the tree is a tracing board, the third of the immovable jewels. it, too, is an instrument of creativity and design and appropriate for the creative level of the spirit where it indicates that labor in this degree is concerned with understanding and cooperating with the divine plan. the third degree tracing board in fact, there is a good deal more to the third degree than the master mason's tools indicate. figure 17 shows the tracing board of that degree; and as you can see, the subject of the degree is death. many masons think of the death in the third degree as representing the death of the physical body and the subsequent reward in the afterlife. i mean to make no criticism of that idea; but for me, that interpretation of the third degree is not entirely complet

being represented by the candidate has been making his daily devotions in the temple, the place of the divine presence. in the course of the drama it is this independent, separate self, represented by the junior warden, which is slain. after the "death" the posture to which the candidate is restored suggests a oneness with an elevated consciousness close to the top of the tree and represented by the master; it is an idea consistent with the teaching of "the luminous mirror" on the coffin there is a representation of the holy-of-holies, and the veil is drawn back slightly, suggesting that by passing through this death-like process one can gain access to the divine presence which is said to reside in that place. w.l. wilmshurst has described the master mason's degree in such terms "hence th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

philosophic heights attained by zarathustra, its effect upon the civilization of the western world was far-reaching, for at one time nearly all europe was converted to its doctrines. rome, in her intercourse with other nations, inoculated them with her religious principles; and many later institutions have exhibited mithraic culture. the reference to the "lion" and the "grip of the lion's paw" in the master mason's degree have a strong mithraic tinge and may easily have originated from this cult. a ladder of seven rungs appears in the mithraic initiation. faber is of the opinion that this ladder was originally a pyramid of seven steps. it is possible that the masonic ladder with seven rungs had its origin in this mithraic symbol. women were never permitted to enter the mithraic order, but

in the newly fashioned bodies the seeds of living things. the darkness below, receiving the hammer of the word, was fashioned into an orderly universe. the elements separated into strata and each brought forth living creatures. the supreme being--the mind--male and female, brought forth the word; and the word, suspended between light and darkness, was delivered of another mind called the workman, the master-builder, or the maker of things "in this manner it was accomplished, o hermes: the word moving like a breath through space called forth the fire by the friction of its motion. therefore, the fire is called the son of striving. the workman passed as a whirlwind through the universe, causing the substances to vibrate and glow with its friction, the son of striving thus formed seven govern

having completed its predestined span, passed into oblivion. eloquent in its silence, inspiring in its majesty, divine in its simplicity, the great pyramid is indeed a sermon in stone. its magnitude overwhelms the puny sensibilities of man. among the shifting sands of time it stands as a fitting emblem of eternity itself. who were the illumined mathematicians who planned its parts and dimensions, the master craftsmen who supervised its construction, the skilled artisans who trued its blocks of stone? the earliest and best-known account of the building of the great pyramid is that given by that highly revered but somewhat imaginative historian, herodotus "the pyramid was built in steps, battlementwise, as it is called, or, according to others, altar-wise. after laying the stones for the bas

came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. this was the lionfaced hierophant, the holy one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was in these chambers that plato--he of the broad brow--came face to face with the wisdom of the ages personified in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the wo

asters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was in these chambers that plato--he of the broad brow--came face to face with the wisdom of the ages personified in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from t

MASTERING WITCHCRAFT

beings ultimately are, whether they predated man, or whether man himself created them, we cannot tell. you may call these entities gods, spirits, or watchers; or depersonalize them as powers or forces, but you must realize that they are now as dependent on your attentions as you in your spells are on theirs. however, in whatever relationship you happen to enter with them, always remember, you are the master of the occasion, albeit a courteous one! some of these powers will be useful for one type of operation such as a love spell, but useless for another, one of vengeance, say. what their order of precedence is in that place or state they exist in, we cannot tell, merely surmise. only through what tradition tells us can we gain any clues. the only sort of hierarchy that exists seems to be a

his, the high priestess should crumble a sabbat cake in her hand, and cast it in the circle furrow at the west, or upon the circle boundary line if it be an indoor sabbat. now, having consecrated the sabbat ground and balefire, all the ritual metal implements, including personal witch insignia, may be brought into the circle from the north. the leaders assume their headdresses, and the taper upon the master's headdress is lit from the balefire. he is the direct representative of the solar force within the coven. the coven members should also now assume their individual witch jewels. the magister, who should be standing in the east facing west with his arms crossed upon his breast, is then saluted as the "sun at midnight" by the assembled coven. the traditional gesture for this is the horne

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ents, then, are of two kinds; the first is to make trial of what, as i have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. the second can in no way be brought to perfection without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing the circle. before commencing operations both the master and his disciples must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the second book, chapter 4. six of the days having expired, he must recite frequently

ng the circle. before commencing operations both the master and his disciples must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the second book, chapter 4. six of the days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then

e master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: be ye regenerate, renewed, washed, and pure &c, as in book ii, chapter 3. which being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days sh

lothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days should be calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after which let the master alone sa

et fountain of running water, or unto a flowing stream, and there let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after which let the master alone say the confession. the which being finished, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first discip

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ands of the foolish, the stupid, and the ignorant. for he who is the possessor hereof, and who availeth himself hereof according to the ordinances herein contained, will not only be able to reduce the magical arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct them. any art or operation of this kind will not be able to attain its end, unless the master of the art, or exorcist, shall have this work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation. for this reason i earnestly pray and conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithf

failed in some matter; for if thou doest ill in one single point, these experiments or these arts will not be verified. thus upon this chapter dependeth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter. the key of solomon page 86 chapter ii. in what manner the master of the art should keep, rule, and govern himself. he who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be. he should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose

ve at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with. the which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. all these things being thus arranged and disposed, let the master of the art go into a proper and fitting place, or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let

ness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work so as to arrive at the desired result. the key of solomon page 88 chapter iii. how the companions or disciples of the master of the art ought to regulate and govern themselves. when the master of the art wisheth to put in practice any operation or experiment, especially one of importance, he should first consider of what companions he shou

at companions he should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die. the disciples then, being well and thoroughly

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

e; auphanim, revolve and shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the req

er. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the

weth the meaning and resolution of all questions thou mayest ask. he conciliateth and reconcileth friendships, and giveth honour and dignity unto any. he ruleth over 40 legions of spirits. his seal is this, the which wear thou as aforesaid (12) sitri- the twelfth spirit is sitri. he is a great prince and appeareth at first with a leopard s head and the wings of a gryphon, but after the command of the master of the exorcism he putteth on human shape, and that very beautiful. he enflameth men with women s love, and women with men s love; and causeth them also to show themselves naked if it be desired. he governeth 60 legions of spirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and te

what he is commanded by the exorcist. yet he must receive him courteously because he is a great king, and do homage unto him, as the kings and princes do that attend upon him. and thou must have always a silver ring on the middle finger of the left hand held against thy face,14 as they do yet before amaymon. this great king beleth causeth all the love that may be, both of men and of women, until the master exorcist 14 to protect him from the flaming breath of the enraged spirit; the design is given at the end of the instructions for the magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth sp

MEANING OF MASONRY

ee lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and calls to order and obedience the brethren under his direction. by the assistance of these lesser lights within us, a man is ena

red 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 and mind: he who is enslaved by passions and desires, or by bondage to the material interests of this world, is, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or met

purposely invented for the symbolical purposes of our teaching. if you examine it closely you will perceive how obvious the correspondence is between this story and the story of the death of the christian master related in the gospels; and it is needless to say that the mason who realizes the meaning of the latter will comprehend the former and the veiled allusion that is implied. in the one case the master is crucified between the two thieves; in the other he is done t o death between two villains. in the one case appear the penitent and the impenitent thief; in the other we have the conspirators who make a voluntary confession of their guilt and were pardoned, and the others who were found guilty and put to death; whilst the moral and spiritual lessons deducible from the stories correspo

his own life he must imitate the life and death of christ, so every mason is" made to represent one of the brightest characters recorded in our annals; but as the annals of masonry are contained in the volume of the sacred law and not elsewhere, it is easy to see who the character is who is alluded to. as that great authority and initiate of the mysteries, st. paul, taught, we can only attain to the master's resurrection by" being made conformable unto his death" and we must die with him if we are to be raised like him: and it is in virtue of that conformity, in vi rtue of being individually made to imitate the grand master in h is death, that we are made worthy of certain" points of fellowship" with him: for they" five points of fellowship" of the third degree are the five wounds of chri

and by our own industry, the genuine realities of which we at present possess but the imperfect shadows shall be restored to us, and that patience and perseverance will eventually entitle every worthy man to a participation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn 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-purificat

MICHAEL FORD A RITE OF THE WEREWOLF

in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application o

MICHAEL FORD WITCHMOON

me 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 the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered

the best companions. it is during this time that the sorcerer is able to further practice the methods of sorcery; chaos, thelemic and other methods of magick which will enable a strong transference into the astral world of vampiric sorcery. the individual will begin to learn and understand that all things in this world can be changed or adjusted to the warlock s will and that he/she is ultimately the master of their own destiny. an aspect of proper training techniques is that the aspirant takes to viewing and studying things normally disgusting to their own personal taste. there are objective but subtle reasons for this that will become clearer as they proceed. at the starting point, it is of the utmost significance that the individual focuses on understanding their own fears and pains, wi

g with the elemental. cryptograms are our talismans and protectors" art is often considered a mirror of the soul, a reflection of the inner planes of the subconscious. from art comes compassion, anger, love, hate, happiness and passion. the inherent dream becomes flesh through symbols denuded of conscious meaning- leaving inspiration to flash, as a lightning strike of realization, to the heart of the master. austin osman spare's magickal weapon was art, a manifestation of a continual sabbath and the recurring flow of witch blood, a dance of spirits which offered a spiral staircase to another dimension. a detailed tradition, the witches sabbat mystery which yelg paterson, spare's initiator and witch mother passed on to a young aos. descended from 100 100 a line of salem witches, yelg paters

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

leasant to my heart then re said: now that i am in control of them, do not reduce them any more. behold it, the(eye) will be stronger than all the gods. it has mastered those who dwellest at the ends of theearth, it is sovereign over every god. they will fall howling on their faces, all mankind willcringe beneath you and your might, they will respect you when they behold you in vigorousform which the master of the primeval gods gave you. this same eye turns up in irish mythology as balors evil eye, which needed tobe operated, that is, opened and closed by balors nine specially trained bodyguards.the descriptions clearly relate to some kind of lethal device.the world falls dead42atlantis, alien visitation, and genetic manipulation the celtic legends are very lucid in respect to magical weap

on page 210 genesis of the grail kings on page 211gods of eden on page 227 astronomical revelations on page 231 the priesthood of the illes on page 235the secret architecture of our nations capitol on page 243 middle ages revisited on page 246 one foot in atlantis on page 250 britain the key to world history on page 254the abduction and manipulation of humans using advanced technology on page 261 the master chronology: the psychosocial, biological and electromagnetic manipulation of human consciousness on page 263appendix b: book abstracts162atlantis, alien visitation, and genetic manipulation mankind child of the stars by max h. flint and otto o. binderthis great book asks the questions that science should have been asking rather than covering up. theauthors also advocate intervention and

ked there some thousandsof years ago (p. 374)giantismthe bones of human creatures over 10 feet tall have been found in southeastern chinahunting weap-ons of a large size were found that indicate its user to be at least 13 feet tall. a human skeleton 17 feet tall was discovered at gargayan in the philippines (p. 374)atlantis, alien visitation, and genetic manipulation263 appendix b: book abstracts the master chronology: the psychosocial, biological and electromagnetic manipulation of human consciousnessby v aldamar v alerianunderground cities and civilizationsin 1572, a select and hardy group of about 500 german colonists originating mainly from prussia arehired as soldier-mercenaries by sebastian i, king of portugal, to man a garrison up the amazon river.later, the group had problems with

gram for the u. s. agency for international devel-opment (aid, publically announces his agency's goal was to sterilize 25% of the females on the planetin order to protect u. s. corporate interests from threat of revolutions spawned by chronic unemploy-ment. ref: st. louis post dispatch u. s. goal: sterilize millions of world's women, also in wom-anews (new york) in article by g. esterman entitled the master plan. 1977 the congressional subcommittee on intergovernmental relations convenes two full congres-sional hearings on the subject of fluorides. during the hearing, it was proven that (1) the scientificefforts of those promoting fluoridation were fraudulent, and (2) that other existing studies provedbeyond a doubt that approximately 10,000 excess cancer deaths per year could be attribute

MICHAEL WYNN THE SOUL TRAVELERS

y. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elem

gh the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by the very knowledge of which man and his god are made consciously one. with t

own as apophis. as the story goes set, who is also a god of darkness and chaos and once the defender of ra, did battle with apep and defeated him. it is said that total victory over the chaos serpent is impossible as the wicked demon can regenerate and return to life. many satanists make mention that set did not destroy apep, but instead absorbed the essence of apep into his own being. set became the master of apep, and gained new powers from being merged with the mighty demon; this probably contributed to further corrupting set and driving him from the light. apep, whose number is 333 is therefore half of the essence of lucifer, whose number is 666 and therefore complete. apep, who became the shadow aspect of set, has titles like the great rebel and the evil one. this guardian of the abys

MICHAEL W FORD NOX UMBRA

yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the desert and forest (visualize the shade of self, that your shadow form, so closely connected that you are but the same, grant this phantom form your deepest attributes of vampyric self, be it the grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from th

MORALS AND DOGMA

s. hence the possibility of such tyrannies as those of which it has been said, that "rome smells worse under vitellius than under sulla. under claudius and under domitian there is a deformity of baseness corresponding to the ugliness of the tyranny. the foulness of the slaves is a direct result of the atrocious baseness of the despot. a miasma exhales from these crouching consciences that reflect the master; the public authorities are unclean, hearts are collapsed, consciences shrunken, souls puny. this is so under caracalla, it is so under commodus, it is so under heliogabalus, while from the roman senate, under c sar, there comes only the rank odor peculiar to the eagle's eyrie" it is the force of the people that sustains all these despotisms, the basest as well as the best. that force a

ivinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and

asons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing them to work" the room or place in which they meet, representing some part of king solomon's temple, is also called the lodge; and it is that we are now considering. it is said to be supported by three great columns, wisdom, force or strength, and beauty, represented by the master, the senior warden, and the junior warden; and these are said to be the columns that support the lodge "because wisdom, strength, and beauty, are the perfections of everything, and nothing can endure without them "because" the york rite says "it is necessary that there should be wisdom to conceive, strength to support, and beauty to adorn, all great and important undertakings "know ye n

nts the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in

e manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, 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 d

MOTTA MARCELO THE COMMENTARIES OF AL

in the first edition, this book was called l. l is the sacred letter in the holy twelvefold table which forms the triangle that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chi

that path may go strange ways. those whose will is difficult, or likely to affect their fellow men more than others, may expect hardship in proportion to the weight and scope of their purpose in life. witness his own life! 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. the best commentary to this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy o

d become troubled since the dictation of verse 45 "but are not the perfect, all of them, just one" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "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

'education' in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each of us possesses millions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are worse than the bourgeoisie themselves; a la lanterne! give us men! to understand is the attribute of the master of the temple, who has crossed the abyss (or 'pit) that divides the true self from its conscious instrument (see liber 418 'aha, and book 4, part iii) we must meditate the meaning of this attack upon the idea of 'because. the idea of 'because' makes everything dependent on everything else, contrary to the conception of the universe which this book has formulated. it is true that the con

ted. h also the purity was divided by strength, the force of the demiurge. x and the cross was formulated in the universe that as yet was not. t but now the imperfection became manifest, presiding over the fading of perfection. y also the woman arose, and veiled the upper heaven with her body of stars. p now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. a and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. j against him the brothers of the left-hand path, confusing the symbols. they concealed their horror (in this symbol; for in truth they were. w the master flamed forth as a star and set a guard of water in every abyss. o also certain secret ones concealed the light of purity in themselve

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

e of laomedon, king of troy, apollo undertaking to tend his flocks, and poseidon to build the walls of the city. but apollo also contributed his assistance in the erection of those wonderful walls, and, by the aid of his marvellous musical powers, the labours of his fellow-worker, poseidon, were rendered so light and easy that his otherwise arduous task advanced with astonishing celerity; for, as the master-hand of the god of music grasped the chords of his lyre,[30] the huge blocks of stone moved of their own accord, page 84 adjusting themselves with the utmost nicety into the places designed for them. but though apollo was so renowned in the art of music, there were two individuals who had the effrontery to consider themselves equal to him in this respect, and, accordingly, each challeng

tue of the lar of the house, who was supposed to have been the founder of the family. this statue was the object of profound veneration, and was honoured on all occasions by every member of the family; a portion of each meal was laid before it, and it was believed to take an active part in all family affairs and domestic events, whether of a sad or joyful nature. before starting on any expedition the master of the house saluted the statue of the lar, and, on his return, a solemn thanksgiving was offered to this, the presiding deity of his hearth and home, in grateful acknowledgment of his protection; whereupon the statue was crowned with garlands of flowers, these being the favourite offerings to the lares on all occasions of especial family rejoicing. the first act of a bride on entering

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

discussing cross-ribbed architecture in terms of two different schools, we should take care not to oppose or even separate them. their relation is much like that of the romanesque and gothic styles. here we must acknowledge again that the initiative for realizing and executing works was not connected solely to the imagination and talent of artists. the benedictines and cistercians were generally the master builders and overseers of all work in religious buildings. it was on their orders and directives and through their coordination that different kinds of expertise were utilized as determined by place and circumstance. it is thus both an exaggeration and a limitation to classify architectural art simply according to geographical locale and time period. the fratres pontifices during the mi

bonne, dresden, luzern, and prague. they were considered a religious order but accepted laypeople into their ranks. as the result of a decree enacted in 1469, individuals belonging to the order were conferred the status of tradesmen. the fratres pontifices also existed in lucca, italy, where they remained until 1590. the head of the order had the title magister meaning "master" jean de medici was the master of the order in 1562. monastic associations in great britain and ireland, including the culdees benedictines spread throughout great britain under the impetus of the monk austin or augustine, who came from the monastery in lerins. this english apostle became the first bishop of canterbury in 596. in england, as on the continent, the creation of builders associations allied with monaster

n of the cathedral of cologne. his uncommon strength and dexterity create a situation about which all the masters argue. but then his fellow workers become alarmed and find common cause: they fear he will spoil their trade. they plot to knock him over the head with a hammer when he is not looking and then put his body in a sack, and throw it into the rhine. at the time they customarily eat, when "the master masons and the top workers" leave the construction site to go to osteaux (vespers, they put their plan into operation. their crime does not remain a secret for long, however. the fish in the rhine, gathered together by a miracle, push up the body, now lit by three tapers. the murderers, in complete confusions, have no alternative but to make penitence. 54 the origins of freemasonry from

nd 146 laypeople. to be more precise, there were 20 ecclesiastical architects, 19 ecclesiastical sculptors, and 26 ecclesiastical artists as opposed to 55 lay architects, 61 lay sculptors, and 32 lay painters.1 the fact remains, however, that quite often the entrepreneurs, directors of construction, and teaching masters were monks whose intellectual and religious influence incontestably dominated the master builders. 56 the origins of freemasonry from ancient times to the middle ages jean d'orbais, villard de honnecourt, and pierre de corbie were among those who had received their training in the school of the monks and as such, were heirs to the entire science of their teachers. in sharing a similar origin in monastic associations, all the lay brotherhoods respected the same religious spi

led prominently and for all time this role of builders on behalf of the crusaders. the importance of this was emphasized a century later, in 1240, during the construction of the castle of safed on the instigation of the bishop of marseilles, benoit d'alignan, who had gone to acre to visit the templar master armand de perigord and tell him that he must at any cost build the fortification in safed. the master of the temple, who was ill at the time, answered that he did not have any money "stay in bed" benoit told him "but tell your brothers that it is your desire that this construction be undertaken i am convinced that the action you inspire from your bed will be greater than that of any army."8 in fact, the fortress was rapidly erected under the direction of the templar raymond de caro. it

ONYX TABLET OF SET

s an official element of the temple of set. the presiding initiate of the priesthood shall be known as the pylon sentinel. a pylon may be dissolved by decision of its sentinel, or by decision of any master of the temple. if a master of the temple determines to dissolve a pylon, the pylon will cease activities for a period of thirty days, during which the high priest will either confirm or reverse the master's decision. onyx tablet: ot.o.hpol temple of set author [per by-laws, section #5.01] date: december 1, 1988 ce revision: html revision: august 8, 1999 ce hp 3.3. decisions concerning admissions to or expulsions from a pylon will be made by the pylon sentinel. such pylon admissions or expulsions will not, in themselves, affect the standing of the individual affected as an initiate of the

le idea of our best possible evaluation was captured by ipsissimus lewis when he highlighted these words in his paper. insofar as i am able to appraise matters" so, sharing our thoughts with other masters is the best solution (whatever the details or form of such a process. given this, i still want to see the final matter of a priesthood recognition (continue to) rest squarely on the shoulders of the master(s) most closely concerned with that adept. if it ever comes to the point where the matter is contingent on the perspective of one-to-many other masters, then shouldn't this end up with the council? once again, i want to reiterate that the way magister menschel has presented his criteria is perhaps the starting point for our best approach. at least in terms of the discussion(s) we're now

are not clearcut (for example the setian shows up drunk at a pylon meeting, you need to do certain things. first is talk with the setian. secondly write to them, because if you go through with an expulsion, someone else in thepriesthood who will have had excellent interactions with the guy or gal will want to know what's up. thirdly you should talk with other iii +who know the initiate, and with the master who recognized you to the priesthood.then if you decide the expulsion is a wise thing, proceed as outlined above. the temple will refund the unused dues of people we expel; however we do not advertise that fact. here are some things to remember. what you are looking for is whether or not this person's pattern behavior interferes with the xeper of others.there is a difference in finding

owed my steps in life? i was presented with a paradox i could not resolve. i considered the idea that i might be going insane. i had accepted that possibility when i began my journey down the lhp. had i made some horrible mistake? i did not want to fool myself, but how could i ignore something so directly related to my desire to understand *set. it was from this experience that i again approached the master i have grown to love and inspect "alone in the gathering dusk, i stood before the fire in the sky. i was overcome with purpose. emotions filled me, tears into my heart soaked my words as i flung myself over the edge. down into my fear i fell, the howling wind covering the words spoken so softly. with great reverence i admitted to myself that i was a priest of set. with this my body beca

onference room and spend the rest of the week locked up in our hotel room. it is that sense of a new presence within our subjective universe which some priesthood initiates have come to call 'the eye of set. there is a story in zen literature about an englishman who traveled to the orient seeking an enlightened master who had become quite popular in the west. he finally met the zen master, and as the master was pouring him tea, he told him of his desire for the master to teach him the ways of enlightenment. as he spoke the master silently continued pouring the tea, till the cup was full, then overflowing and running out over the table. the englishman was quite shocked, and when he queried, the master's response was "you are like this cup. you wish to be filled with enlightenment, but you a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

w nothing about navigation. theseus the hero theseus talks with ariadne and phaedra. it is with their help that he kills the minotaur. reel of thread ariadne offers theseus a reel of thread given to her by daedalus, the architect of the labyrinth. tying one end to the entrance and tracing the winding paths of the labyrinth, theseus could find his way out again. thread theseus and the minota ur by the master of the campana cassoni this wooden panel depicts theseus arrival in crete and his meeting with the royal princesses; ariadne giving him the reel of thread to help him; his success in killing the minotaur, and his departure with ariadne but the ship still carries black sails of mourning, anticipating the end of the story. the labyrinth t he labyrinth was named after the cretan double-hea

nt political force in shaping haiti s present and future. erzulie freda erzulie freda is one of the aspects of erzulie (or ezili, the goddess of love. she is the consort of agw, the god of the sea, but also dallies with damballah wedo, the god of thunder, with ogoun, the god of war and iron, and with ghede (g d) in his role as ghede nimbo, the gravedigger. ghede, the lord of death and life ghede, the master of the underworld, is also a lord of life, strongly associated with erotic activity and with the protection of children. he is a glutton for both food and drink, stuffing food into his mouth with both hands and washing it down with great swigs of fiery spirits. yet he is also elegant and sophisticated. he brooks no questioning of his authority. earlier this century, a crowd of ghedes (v

becoming the first seals. shore spirits auas are little female spirits that live by the sea shore. they wear a pointed skin hood on their heads, and are bright, cheerful, and helpful to men. they are no taller than the length of a man s arm. sedna sedna, inuit mistress of the sea beasts (whose story is also known to the chukchi, is depicted with her matted hair, holding two of her puppy children. the master of the land animals is igaluk (or tarqeq, the moon man. the moon s wife the moon s wife is shown with her face half-black with soot. there are many versions of her story: the chukchi tell how moon rescued her from an abusive husband; in another version, she was deserted and left to starve. crawling in search of food, she came to moon s house, and became his wife. after she broke a taboo

truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give him sons. meanwhile, the gods begged their lord brahma to help them against ravana, the demon king. so brahma asked the god vishnu to

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

y intended for yitzchak to be sacrificed, therefore avraham had to force his hand to go against its nature. it is for this reason that according to the torah a 20 year old may sell his father s real estate. before this level of maturity, he could sell it irresponsibly, for the wrong reasons. he could handle the proceeds of the sale irresponsibly and regret it later. but at this age, because he is the master over his desires, he may now sell real estate. yisrael the first aspect of the emotions is called yisrael. through understanding why it is called by this name we may understand what this aspect of the emotions is. in the torah, when yaakov successfully wrestled with the angel of esav, the angel said "from now on you shall be named yisrael, because you have ruled over elokim (the letters

ing the aspect of sublimation to that which is above it. this applies to action as well as speech. from this we understand that the beginning of action (malchut) is its sublimation to the desire, intellect and emotions etc. likewise, this applies to the relationship between the giver and the recipient. before a recipient or servant, can fulfill the will of his master, before he can even hear what the master wants of him, there must be a sublimation of himself to the master. only after this sublimation can the "full stature" of action or speech begin to operate etc. this explains how malchut begins as a "point under yesod. malchut as mentioned before, malchut is called "dal" which means "poor. this is because "malchut has nothing of her own (malchut, leit la m garma kloom. she only has what

nd thus fulfilling the upper intent and desire in creation (this is the opposite result of the previous level in which the person desires to withdraw from his own existence, thus bringing about the withdrawal of g-dliness from the created worlds) this is the meaning of the statement in the mishnah "nullify your desire before his desire. this level is a pure essential desire to fulfill the will of the master of the universe, at all times, in a revealed way. in other words, his very essence, which is literally one with g-d, becomes revealed constantly, and is not just there in an external encompassing way. an example of this is that when a person is involved in saving his own life from death, his very essence becomes revealed and his entire being becomes fully invested in it. moreover, when

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

atic connection between her and this cave. this connection is the fact that the cave expresses the 52-name of g-d and the numerical value of her name is 52. the torah effectively tells us that abraham was blessed with a gdaughter, h i.e, with malchut, the divine consciousness of the future world, only when he purchased the machpelah cave, since this cave embodied this divine consciousness. so did the master [i.e, the arizal] explain this verse, saying that the numerical value of bakol is the same as the 52-name, spelled out with the letter hei [this name] is called the daughter of abraham, our father [i, rabbi] chaim [vital, the recorder [of these teachings] would like to add: the explanation of the aforementioned four subdivisions of malchut is not clear to me right now. it could be that

the other three yud fs. all four yud fs are thus used up, leaving 6 other letters in the first spelling out of the 63-name. the [expanded] numerical value of 6 is 60, for each letter sub-divides into 10, as above. to [the 300 and the 60] add the kolel; this gives 361, which is, again, the numerical value of ga well of fresh spring water. h up to here is what i found written in the name of one of the master fs [i.e, the arizal fs] students .translated from sefer halikutim 9 genesis 26:19. 141 parashat vayeitzei in the beginning of the portion of the torah read this week, we are told that gjacob left be fer sheva and went to haran. h1 based on this verse, the arizal discusses certain details of how z feir anpin is developed out of abba and ima. jacob represents the full development of the c

han six years? and why may the jewish bondsman marry a canaanite slavegirl? this is a heinous sin [as it is written] ghe consorted with the daughter of an alien god. h2 furthermore, why is the law of the jewish bondsman different from that of the jewish handmaiden? for our sages said3 that ga jewish bondsman serves the [master fs] son but not his daughter [while a jewish handmaiden serves neither the master fs son nor his daughter. h a canaanite slave, we find, serves everyone [in the master fs household, as it is written, gand you shall pass them on to your children after you. h4 the canaanite slave is only obligated to perform those mitzvot that [jewish] women are obligated in. i.e, all passive (i.e, gnegative h) commandments and those active commandments not required to be done at speci

h that descends from the throne of glory, serves neither the [master fs] son nor his daughter. she is 5 ecclesiastes 7:12. 6 see torah or, beginning of p. mishpatim. 7 isaiah 52:13. 8 midrash tanchuma, toldot 14. the arizal on parashat mishpatim 319 subservient neither to z feir anpin nor to nukva, they being the gson h and gdaughter, h but only to abba [their gfather h. she therefore only serves the master. the ruach, however, being from z feir anpin, which was blemished and descended as the jewish bondsman, does serve [his master fs] son, for he is subservient to z feir anpin [the gson h. still, he does not serve [his master fs] daughter, for he is not subservient to malchut. the canaanite slave, which is a soul that left the realm of holiness and was blemished and then ascended back to

anpin, which was blemished and descended as the jewish bondsman, does serve [his master fs] son, for he is subservient to z feir anpin [the gson h. still, he does not serve [his master fs] daughter, for he is not subservient to malchut. the canaanite slave, which is a soul that left the realm of holiness and was blemished and then ascended back to enter the world of asiyah, serves all [members of the master fs household, for it is at the level of malchut, which is subservient to all [the levels above it. the canaanite slave is a mentality that has opted out of divine consciousness altogether in favor of worldy, mundane consciousness. when it first repents and submits once again to the order of holiness, it must begin at the bottom, first assuming the role of the simple slave. this is why [

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ms of these formulae, such as transformation, evocation, invisibility, by reflection on the spiritual forces which must flow through him in order to effect such ends. and let him beware of the booby trap which was set up in the order- of doing but one of these ceremonies, or superficially employing any phase of the system as though to pass an examination, and considering in consequence that he is the master of the technique. my work is now done "let us work, therefore, my brethren and effect righteousness, because the night cometh when no man shall labour. may the light which is behind the veil shine through you from your throne in the east on the fratres and sorores of the order and lead them to the perfect day, when the glory of this world passes and a great light shines over the splendi

hat the higher life is beset with dangers and difficulties; hath it not been ever thus with the sages and hierophants of the past? they have been persecuted and reviled, the have been tormented of men, yet through this has their glory increased. f;ejoice, therefore, 0 initiate, for the greater thy trial, the brighter thy triumph. when men shall revile thee and speak against thee falsely, hath not the master said "blessed art thou" yet, 0 practicus, let thy victories brinb thee not vanity, for with increase of knowl- edge should come increase o wisdom. he who knows little, thinketh he knows much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool than of him. be not hasty to condemn other's sin. how knowest thou tha

wise in his own conceit? there is more hope of a fool than of him. be not hasty to condemn other's sin. how knowest thou that in <147> their place.thou couldst have resisted the tem ation? and even were it so, why shouldst thou despise one w? o is weaker than thyself? be thou well sure of this, that in slander and self-righteousness is sin. pardon therefore the sinner, but encourage not the sin. the master condemned not the adulterous woman, but neither did he encourage her to commit the sin. that th soul is firm that the evil 8ne will gain neither man nor courage is the beginning of virtue. therefore fear not the s irits, but be firm and courteous with them, for thou hast no right either to z espise or to revile them, and this too may lead thee into sin. command and banish the evil ones

ve it. like a word, it is a symbol, the communication of whose essence depends on the understanding and experience of the recipient <190> meditation let the aspirant meditate upon the cross in its various forms and aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master 'whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it 'except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit' let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another

be is the colour of purity, my ensign of office is a mitre-headed sceptre to symbolise religion which guides and regulates life, and my office symbolises those higher aspirations of the soul which should guide its action. honoured hiereus, your station and duties (holds sword and banner) my station is on the throne of the west and is a symbol of increase of darkness and decrease of light and i am the master of darkness. i keep the gateway of the west and watch over the reception of the candidate and over the lesser officers in the doing of their work. my black robe is an image of the darkness that was upon the face of the waters. i carry the sword of judgment and the banner of the evening twilight, which is the banner of the west, and i am called fortitude by the unhappy. hierophant stands

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ou wish to know of thyself or of another,or is it of coming events of fearful import the dreaded traversing storm, or other fearful evaluating ofnature which unbidden and unwelcome cause unrest as to the fate of some dear but distant friend? ifthou seekest to be informed of nature's works, the earth and its surroundings, speak to ben-ardac,the rosaic arab there that is his study, and of it, he is the master. our province, as astrologers, is toseek the knowledge of startling forces in nature, and the destiny of man through two channels andwe classify them thus: the arab grasps at nature, the terrestrial, and the substance that envelopes therituals of the societas rosicrucianis in angliasecond section47 earth, the air and its components, and watches, when twinkling in the light, the fall of

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

s under the symbol of a serpent devouring its tail; this electromagnetic ether, this vital and luminous caloric, is depicted in archaic monuments by the girdle of isis, twice-folded in a love-knot round two poles, as well as by the serpent devouring its own tail, emblematic of prudence and of saturn. motion and life consist in the extreme tension of two forces. i would thou wert cold or hot, said the master. as a fact, a great sinner is more really alive than is a tepid, effeminate man, and the fullness of his return to virtue will be in proportion to the extent of his errors. she who is destined to crush the serpent's head is intelligence, which ever rises above the stream of blind forces. the kabalists call her the virgin of the sea, whose dripping feet the infernal dragon crawls forward

the trigrams of fohi, the three inferior yin correspond to the three superior yang, for these trigrams constitute a pantacle like that of the two triangles of solomon, but with a triadic interpretation of the six points of the blazing star. the triangle of solomon 15 dogma is only divine inasmuch as it is truly human that is to say, in so far as it sums up the highest reason of humanity. so also the master, whom we term the man-god, called himself the son of man. revelation is the expression of belief accepted and formulated by universal reason in the human word, on which account it is said that the divinity is human and the humanity divine in the man- god, we affirm all this philosophically, not theologically, without infringing in any way on the teaching of the church, which condemns an

le successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: that which is above is like unto that which is below. this is why the master said, when speaking of the paralyzed woman: satan has bound her. a disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. this is an unchanging law of nature. 81 xvii q r astrology stella os inflexus of all the arts which have originated in ancient magian wisdom astrology is now the most misunderstood. no one b

l valentine, or in the allegories of trevisan. once more, what is this stone actually? it is the foundation of absolute philosophy, it is supreme and immovable reason. before even dreaming of the metallic work, we must be fixed for ever upon the absolute principles of wisdom; we must possess that reason which is the touchstone of truth. never will a man of prejudices become the king of nature and the master of transmutations. the philosophical stone is hence before all things necessary; but how is it to be found? hermes informs us in his emerald table. we must separate the subtle from the fixed with great care and assiduous attention. thus, we must separate our certitudes from our beliefs, and distinguish sharply the respective domains of science and faith, realizing that we do not know th

ways few on earth and are encompassed by the foolish and wicked, like daniel in the den of lions. moreover, analogy instructs us in the laws of the hierarchy, and absolute science, being an omnipotence, must be the exclusive possession of the most worthy. the confusion of the hierarchy is the actual destruction of societies, for then the blind become leaders of the blind, according to the word of the master. give back initiation to priests and kings, and order will come forth anew. so, in my appeal to the most worthy, and in exposing myself to all the dangers and 105 anathemas which threaten revealers, i believe myself to have done a great and useful thing, directing the breath of god living in humanity upon the social chaos, and creating priests and kings for the world to come a thing is

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

hysterical girls. for the rest, let it be understood clearly that our undertaking is concerned with curious studies and not with an impossible propaganda. those who may blame us for daring to term ourselves magician have nothing to fear from the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us that to evoke a spirit is to enter into the dominant thought of that spirit, and if we raise ourselves morally higher along the same line, we shall draw the spirit away

re those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiated into the power of the word of god himself. this hebrew text, which we transcribe in proof of the authenticity and reality of our discovery, is derived from the rabbinical jew abraham, the master of nicholas flamel, and it is found in his occult commentary on the sepher yetzirah the sacred book of the kabalah. this commentary is extremely rare, but the sympathetic potencies of our chain led us to the discovery of a copy which has been preserved since the year 1643 in the protestant church at rouen. on its first page there is written: ex dono, then an illegible name, followed by

t his christ is the abraxas, the luminous pentagram radiating on the astronomical cross, the incarnation in humanity of the sovereign sun celebrated by the emperor julian; it is the luminous and living manifestation of that ruach- elohim which, according to moses, brooded and worked upon the bosom of the waters at the birth of the world; it is the man-sun, the monarch of light, the supreme magus, the master and conqueror of the serpent, and in the fourfold legend of the evangelists, khunrath finds the allegorical key of the great work. one of the pantacles of his magical book represents the philosophical stone erected in the middle of a fortress surrounded by a wall in which there are twenty impracticable gates. one alone conducts to the sanctuary of the great work. above the stone there i

's hand, drew her suddenly up and cried to her: gyoung girl, i say to thee, arise! h the undecided soul, doubtless in the immediate vicinity of the body, and possibly regretting its extreme youth and beauty, was surprised by the accents of that voice which was heard by her father and mother, trembling with hope and on their knees; it returned into the body; the maiden opened her eyes, rose up and the master commanded immediately that food should be given her, so that the functions of life might begin a new cycle of absorption and regeneration. the history of eliseus raising up the daughter of the shunamite, and of st. paul raising eutychus are facts of the same order; the resurrection of dorcas by st. peter, narrated so simply in the acts of the apostles, is also a history the truth of whi

key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious stone, a single grain of the divine powder are more than sufficient for their cure. ghe that hath ears to hear, let him hear, h as the master said. salt, sulphur and mercury are only accessory elements and passive instruments of the great enterprise. everything depends, as we have said, upon the interior magnes of paracelsus. the work consists entirely in projection, and projection is accomplished perfectly by the effective and realizable intelligence of a single word. there is but one important operation, and that is sublima

ROBERT KIRK WALKER BETWEEN WORLDS

h a knife never came, for as has been said before (see page 26 above (and the nazarets of old had something of it, iron hinders all the operations of those that travail [that is, work] in the intrigues of those hidden [fairy] dominions. this science [of using a shoulder-blade] is called silinnenaith. by looking into the bone they will tell if whoredom be committed in the owner's house, what money the master of a sheep had, if any will die out of that house for that month [ahead, and if any cattle will take a trake [that is, be struck ill, as if planet-struck, called earchal. then will they [the seers] prescribe a preservative and prevention. 14. a woman, seemingly an exception from the general rule [that men have the second sight, see page 22 above, and singularly wise in these matters of

RUBY TABLET OF SET

ly dispassionate [the same criticism can be brought to bear on many "political scientists" to be sure. each of whom nurses pet theories and selects data to substantiate and highlight them] in machiavelli, nonetheless, we see the beginning of the breaking down of religion from something literal and mandatory to something metaphorical and optional. if religion has no bearing upon what plato termed "the master art (politics, then why should it have more than a gratification or entertainment value in any other field? machiavelli did not attack religion directly, as did nietzsche; rather he ignored it. and it was this presumption which made him a threat. it should be emphasized that machiavelli did not see himself as malicious or destructive. merely pragmatic. he, like plato and aristotle, soug

inds. this is very close to hobbes' concept of the state of nature. the antagonism is because "they exist and are not me" therefore i wish to control them and not to be controlled by them. i wish recognition by them; i do not wish to recognize them in return. thus there comes into being the political "master/slave relationship" the next step in the dialectic involves a personal internalization of the master/slave relationship, as exemplified in hellenistic stoicism and skepticism. the inconsistency this produces between internal and external life goes on to produce the rages and hypocrisies of medieval christianity. in the reformation the internal is seen as relevant to, and in command of the external. there is still the problem of conflict between individual wills, which, if undisciplined

e truths, but has no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which to relate (3) self-consciousness: comparable to the priesthood of set iii. the self-conscious individual is totally aware of the self, and can recognize truths in relation to the self. there is still no true objectivity, however (4) objective consciousness: comparable to the master of the temple iv, who is fully cognizant and can see. there is a complete framework available to the individual with objective consciousness, hence absolute truths can be seen and understood. in some ways, the temple of set degrees are not quite as far advanced as indicated above. the priest of set has a degree of self-consciousness, but cannot be said to be 100% selfconscious in the se

philosophy. this is certainly true within the temple. the setian i has made a commitment to will, and this may be said to be his "religion" the adept ii aspires to xeper, which is his. the priest of set iii, corresponding to man-5 (the unified and self-conscious man, is in a transition phase between xeper and xem, and the phrase "xeper ir xem" is especially appropriate to describe his "religion" the master of the temple iv has acquired objective consciousness, and could be said to "worship" xem. the v is a concept not corresponding to an ouspensky level, hence must be considered an extension of the iv in this regard. the ipsissimus vi corresponds to ouspensky's man-7, having a permanent "i" and free will, being immortal within the limits of the solar system. this leads me to add a man-8 t

set, but the difference between 1 hour and 1/2 hour in the time required for a ritual working closer to home can be critical. the difference between being/not being able to maintain the required concentration. let us suppose that the priesthood iii has made magic instinctive. the hypothetical communication with set now takes just 17 minutes each way. brief enough to make the operation practical. the master of the temple iv has effectively instantaneous communication: 1/30 second. such numbers are of course arbitrary, but they make for interesting speculation. the 30,000:1 ratio fits in well with ouspensky's definition of man= machine. modern computers have programs (intellectual centers) built around instructions("instinctive" centers, which are often defined in terms of micro-codes built

SABBATIC KABALA OF THE CROOKED PATH

secrets of the witches blood. the commitments to the craft is equal to the commitment to the chuaylil. blood is requested! there is more than a hint towards the essences in the medieval grimoires in this cell, which is due to the influence of the yud, of the sacred alphabet, a letter that is really conducting the concentration of secret undertakings performed in the occult voyage. the presence of the master cain is great, he is the master of the forge and the transgressor who made the yud possible, in one esoteric meaning of this complex mystery, because he took it to use. yud is the hand and cain is the blacksmith, the forger and the loner. also, the tarot gives the yud the influence of the hermit, properly enough- even if he multiplied with his line of witches, witches have through all a

SALMANRUSHDIE THESATANICVERSES

h chamcha was warm enough there was still a wrongness in the air. vallabh left to bring beer and thums up, and when kasturba also excused herself, zeeny at once said "something fishy. she walks like she owns the dump. the way she holds herself. and the old man was afraid. those two are up to something, i bet" chamcha tried to be reasonable "they stay here alone most of the time, probably sleep in the master bedroom and eat off the good plates, it must get to feeling like their place" but he was thinking how strikingly, in that old sari, his ayah kasturba had come to resemble his mother "stayed away so long" his father's voice spoke behind him "that now you can't tell a living ayah from your departed ma" saladin turned around to take in the melancholy sight of a father who had shrivelled li

not to be relied upon. baal has made a serious mistake. without warning, the grandee kicks the poet in the kidney. attacked just when he has decided he's safe, baa! squeals, rolls over, and abu simbel follows him, continuing to kick. there is the sound of a cracking rib "runt" the grandee remarks, his voice remaining low and good natured "high-voiced pimp with small testicles. did you think that the master of lat's temple would claim comradeship with you just because of your adolescent passion for her" and more kicks, regular, methodical. baal weeps at abu simbel's feet. the house of the black stone is far from empty, but who would come between the grandee and his wrath? abruptly, baal's tormentor squats down, grabs the poet by the hair, jerks his head up, whispers into his ear "baal, she

e how could he leave her now- he put such notions out of his head and allowed her, gently but with unmistakable intent, to push him backwards on to the bed. o o o whether the slowly transmogrifying saladin chamcha was turning into some sort of science-fiction or horror-video mutey, some random mutation shortly to be naturally selected out of existence- or whether he was evolving into an avatar of the master of hell- or whatever was the case, the fact is (and it will be as well in the present matter to proceed cautiously, stepping from established fact to established fact, leaping to no conclusion until our yellowbrick lane of things-incontrovertibly-so has led us to within an inch or two of our destination) that the two daughters of haji sufyan had taken him under their wing, caring for th

SAPPHIRE TABLE OF SET MAIN

ngful use of the term "recognition" as opposed to promotion. the term "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the conce

ster is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his under

pli no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the st

there, and what she needs to know. when that great dark unknown which the profane call the future comes to her she knows what to say and do. she won't know what the future holds, which would destroy joy and wonder- but she knows which ticket to buy. nine tough questions by petri laakso iii following are then-priest laakso's answers to magus webb's mastery questions (1) what is the masterpiece of the master of the temple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but

the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply being. the master dw

SAPPHIRE TABLET OF SET

ngful use of the term "recognition" as opposed to promotion. the term "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the conce

ster is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his under

pli no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the st

there, and what she needs to know. when that great dark unknown which the profane call the future comes to her she knows what to say and do. she won't know what the future holds, which would destroy joy and wonder- but she knows which ticket to buy. nine tough questions by petri laakso iii following are then-priest laakso's answers to magus webb's mastery questions (1) what is the masterpiece of the master of the temple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but

the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a pyramid of the ancients: calm and detatched, achieving a great deal even by simply being. the master dw

SATANGEL

and saturday. on sunday, before sunrise, go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along with astrological signs, within the two bands. the position of the master is indicated in the centre of the pentagram, and the cardinal directions are marked outside the bands] when this has been inscribed, enter into it as is designated, and place the sword beneath your knees, and, facing south, recite this conjuration: i conjure you, all the demons inscribed on this ring- which you should have in your hand- by the father and the son and the holy spirit, and

SATANIC BIBLE

he glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore gianai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajin

SATANIC RITUALS

s world is come to be. let us speak the bond of the nine angles. celebrant and participants: i'a aemn'h urz'vuy-kin w'hren'j el-aka gryenn'h. f'ung'hn-kai zyb'nos rohz vuy-kh'yn n'kye w'ragh zh'sza hrn-nji qua-resvn k'ng naagha zhem v'mhneg-alz. hail, father and lord of the angles, master of the world of horrors. we speak the bond of the nine angles to the honor of the flutes of the laughing one, the master of dimensions, the herald of the barrier, and the goat of a thousand young. all: v'ty'h vuy-kn el-ukh'nar ci-wragh zh'sza w'ragnh ks'zy d'syn. from the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. v'quy'h vuy-kn hrn-nji hyl zaan-i vyk d'phron'h el-aka gryenn'h v'jnusfyh whreng'n. from the second angle is the master who doth

-nji hyl zaan-i vyk d'phron'h el-aka gryenn'h v'jnusfyh whreng'n. from the second angle is the master who doth order the planes and the angles, and who hath conceived the world of horrors in its terror and glory. v'kresn vuy-kn k'nga d'phron'g kr-a el-aka gryenn'h p'nseb quer-hga phragn uk-khron ty'h-qu'kre vuykin'e rohz. from the third angle is the messenger, who hath created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the knowledge of the nine angles. v'huy vuy-kn zhem'nfi d'psy'h dy-tr'gyu el-aka gryenn'h f'ungnei si'n si-r'a s'alk d'hu'h-uye rohz. from the fourth angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that sha

hu-glyzz jag'h gh'an cyve vuy-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the perishing of the five angles in the sixth. celebrant: y'trynh na'gh'l w'raghno'th vr'lyeh ngh''na fhtagn-w'gah kr'hyl zaan-i vyk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry the end of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ond function of sex within the orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the energy that the ritual would have produced is naturally expanded to include the sexual energy which is then directed towards a specific intent according to the preset aims of the master and mistress of the temple. an alternative method is for the energy to be stored in a crystal for use at a later date. although the above are the balanced expressions of ritualistic sexual magic, there are cases where some satanists utilise aspects of sexuality that are considered abhorrent, evil and that are unlawful. yet, although there are cases whereby women initiates may become the

ily who teach that it is symbolic of the journey from initiate to adepthood. as such, the satanist passes through the abyss over a long period of time in order to attain wisdom: the 'abyss is that awful thing you go through or go across to get to where you think you want to be, that is, adepthood'(16) the method whereby the satanist passes through the abyss may vary from individual to individual. the master who leads the society of dark lily suggests however that there is only one method to cross the abyss and that is that the individual must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and un

from intoxicating drinks and sexual pleasures and eat no meat'(31) the rite may be performed in one of three locations: a sinister temple, a cave, or an isolated hilltop. prior to the actual rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the

dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present the mistress of the earth with a bowl containing the blood of the sacrificed priest. the mistress will then wash her hands and face in his blood as a representation of the dark goddess baphomet. the rite itself is concluded with a feast. an alternative ritual of sacrifice is that known

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

se, making offerings and praying to various images. stupas also serve as places of worship. though once simple in form, stupas have become larger over the centuries, with some, such as the shwedagon stupa in rangoon, burma( myanmar, reaching one hundred feet in height. many also are now decorated with beautiful carvings and gold. outside the stupas the faithful either meditate on the teachings of the master buried there or walk around the structure three times to remind themselves of the three major elements of buddhism: the buddha, the dharma, and the sangha. observances and pilgrimages the most important holy days for buddhists are new year s, wesak, dharma day, kathina day, and sangha day. the dates of these festivals can vary not only between theravada and mahayana branches, but also 1

she lived a quiet life of prayer. she did not feel it necessary to have a teacher or other holy person direct her in her quest for allah. rather, she went directly to allah for such teachings and inspiration. ra bi ah found no comfort in organized religion with its officials and rituals. she once said of the muslim house of god, the famed ka aba, in mecca, that she had no use for a house. it was the master of the house who interested her. this belief in a direct knowledge of allah placed her in the early ranks of mystical sufis. from the time of the founding of the islamic religion, there were believers who wanted a deeper experience than that provided by the simple adherence to the five pillars of islam: professing faith, saying prayers five times daily, giving support to the poor, fasti

lgrims, her donkey died and she was left without transportation. she told the others to continue on their way, refusing their offers of help. she said she would rely solely on allah for assistance. one version of this tale claimed the donkey came back to life after ra bi ah prayed for a week. another stated that the ka aba actually came to her. she was unimpressed, however, saying that she wanted the master of the house and not simply the house. though reportedly capable of performing miracles, ra bi ah distrusted them and believed them to be the devil s temptations. toward the end of her long life, ra bi ah became recognized as a saint. islam, like many religions, has a high opinion of such holy people. they are called awliya, which literally means friends of allah. unlike the catholic ch

century. the movement rejected the caste system, believed in the authority of the vedas, the oldest of hindu sacred texts, and sought to bring worshippers together to read from these texts swami vivekananda 384 world religions: biographies in a group setting, which was new to hinduism. the brahmo samaj, however, ultimately failed to provide narendra with the answers he was seeking. at the feet of the master a turning point in narendra s life came in 1881, after one of his professors at the scottish church college told him about the great religious teacher shri ramakrishna (1836 1886. at this stage in his life, narendra was doubtful about religion and was unsure about the existence of god. he was not prepared to accept ramakrishna as a spiritual guru (guide or teacher, as he did not believe

ches over us, face to face, ever-present. there is no shortage of those who preach and teach. millions upon millions offer millions of sermons and stories. the great giver keeps on giving, while those who receive grow weary of receiving. throughout the ages, consumers consume. the commander, by his command, leads us to walk on the path. o nanak, he blossoms forth, carefree and untroubled. true is the master, true is his name speak it with infinite love. people beg and pray, give to us, give to us, and the great giver gives his gifts. so what offering can we place before him, by which we might see the darbaar of his court? what words can we speak to evoke his love? in the amrit vaylaa, the ambrosial hours before dawn, chant the true name, and contemplate his glorious greatness. by the karma

SEPHER HA BAHIR

s until eternity more than [when israel was] in the desert [the seventh voice is (psalm 29:9, god s voice makes hinds to calf, strips the forests bare, and in his temple, all say glory. it is thus written (song of songs 2:7) i bind you with an oath, o daughters of jerusalem, with the hosts, or with the hinds of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says (exodus 19:20) and god came down on mount sinai, to the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you

ore 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 say, the palace of the holy one. 118. yod is the ten sayings with which the world was created. what are they? they are the torah of truth, which includes all worlds. what is the shin? he said: it is the root of the tree. the letter shin is like the

SETH IN THE MAGICKAL TEXTS

d be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name, iao, towards the four corners of the world, obviously manifesting himself as the master of the universe through wielding the proper name of god.34 "then jesus, 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 th

SEVEN SHADES OF SOLITUDE

se or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city a

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

an arena of testing and trial where masters are separated from slaves. the subjective are culled from the objective and the weak removed from among the strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiri

the all, man, and those who have been sent to help him find his way by achieving the knowing. their directive is to bridge the veil of mists and carry the keys of spiritual freedom to mankind. their purpose is to aid and assist all men and women who freely ask to travel the left hand path to spiritual fulfillment. however, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to look at personal interaction with the forces that be and to form a suitable defense against the opposition who would limit and ensnare the unwary. they will also present the keys of wisdom and knowledge that will unlock the mysteries of the ages and open the doors to the futu

SIFRA DETZNIYUTHA

t to his taste. he said, and of what is this made? they said, of wheat grains. then they offered him cakes kneaded in oil. he tasted of them. he said, and these, of what are they made? they said, of wheat grains. then they offered him pastry prepared for royalty, kneaded with honey and oil. he tasted them and said, and these, of what are they made? they said, of wheat grains. he said, surely i am the master of all of these, for i eat the essence of all of these, which is wheat. and because of this disposition he knew as not (al) the delicacies of the world, and they were lost to him. it is likewise for him who seizes the general principle of wisdom4, and knows as not (al) all the pleasing delicacies that derive from the general principle. 3 sifra detzniyutha chapter one we learned: the boo

ndicated in the verse: and the lord hvhy is in his holy hall, keep silence before him.185 our sages, of blessed memory, alluded to this (when stating that: all the good of a man is in his house. as it is said: in all my house he is faithful.186 and it is translated: in all that is with me.187 and when (man) has intention in every one of the nine ways as behooves, he is the human being that honors the master, the holy name. and of him it is written: for they that honor me i will honor, and they that despise me shall be lightly esteemed.188 i will honor. in this world, to fulfill and to bring about all his needs, and all the nations of the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

om afar, without weapon, without movement. the herb that ye tread on may have deadlier powers than your engineers can give to their mightiest instruments of war. can you guess that to these italian shores, to the old circaean promontory, came the wise from the farthest east, to search for plants and simples which your pharmacists of the counter would fling from them as weeds? the first herbalists the master chemists of the world were the tribe that the ancient reverence called by the name of titans (syncellus, page 14 "chemistry the invention of the giants) i remember once, by the hebrus, in the reign of but this talk" said zanoni, checking himself abruptly, and with a cold smile "serves only to waste your time and my own" he paused, looked steadily at glyndon, and continued "young man, th

me. thou art become too sacred to appear a part of the common world, and i feel glad that thou art not by when crowds have a right to judge me "and he spoke to me of another: to another he would consign me! no, it is not love that i feel for thee, zanoni; or why did i hear thee without anger, why did thy command seem to me not a thing impossible? as the strings of the instrument obey the hand of the master, thy look modulates the wildest chords of my heart to thy will. if it please thee, yes, let it be so. thou art lord of my destinies; they cannot rebel against thee! i almost think i could love him, whoever it be, on whom thou wouldst shed the rays that circumfuse thyself. whatever thou hast touched, i love; whatever thou speakest of, i love. thy hand played with these vine leaves; i wea

that question. bah! glyndon, she is a prude only to thee. but i have no prejudices. once more, farewell "rouse thyself, man" said mervale, slapping glyndon on the shoulder "what think you of your fair one now "this man must lie "will you write to her at once "no; if she be really playing a game, i could renounce her without a sigh. i will watch her closely; and, at all events, zanoni shall not be the master of my fate. let us, as you advise, leave naples at daybreak to-morrow" chapter 3.x. o chiunque tu sia, che fuor d'ogni uso pieghi natura ad opre altere e strane, e, spiando i segreti, entri al piu chiuso spazi' a tua voglia delle menti umane deh, dimmi "gerus. lib" cant. x. xviii (o thou, whoever thou art, who through every use bendest nature to works foreign and strange; and by spying

aid glyndon, in a tremulous and hollow tone "the general who calculates on the victory does not fight in person" answered zanoni "let the past sleep with the dead. meet me at midnight by the sea-shore, half a mile to the left of your hotel. you will know the spot by a rude pillar the only one near to which a broken chain is attached. there and then, if thou wouldst learn our lore, thou shalt find the master. go; i have business here yet. remember, viola is still in the house of the dead man" here mascari approached, and zanoni, turning to the italian, and waving his hand to glyndon, drew the former aside. glyndon slowly departed "mascari" said zanoni "your patron is no more; your services will be valueless to his heir, a sober man whom poverty has preserved from vice. for yourself, thank m

thy emotions, is henceforth thy only aim "and will happiness be the end "if happiness exist" answered mejnour "it must be centred in a self to which all passion is unknown. but happiness is the last state of being; and as yet thou art on the threshold of the first" as mejnour spoke, the distant vessel spread its sails to the wind, and moved slowly along the deep. glyndon sighed, and the pupil and the master retraced their steps towards the city. book iv. the dweller of the threshold. bey hinter ihm was will! ich heb ihn auf "das verschleierte bildzu sais (be behind what there may, i raise the veil) chapter 4.i. come vittima io vengo all' ara "metast" at. ii. sc. 7 (as a victim i go to the altar) it was about a month after the date of zanoni's departure and glyndon's introduction to mejnour

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ven within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the

avors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow" that you hear so much about, and this rite makes for a fine so-ca

the flame which was placed at sigil 2, you light the petition on fire, and carry it with you, burning, to the west, thus completing the three clockwise rounds, and leaving you at the west with a burning petition. you then immediately walk, clockwise, until you reach the east, and cast the burning petition out of the circle to the east, and it is done. word to the wise: if you made a promise, and the master delivers, don't shirk your word. you may have to pay the piper in some other way less to your liking. this rite ends when you clap your hands loudly, extinguish all the candles, and exit to the east, after bowing your head once in that direction. any candles or lights in the east should be the last to be extinguished. always leave the area without looking back at it, no matter what you

SPENSER THE CULT OF THE ALL SEEING EYE 1960

described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his presidency over the dead. when represented as a man walking, he has the lapp

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

death just as he would any other circumstance, and such was his bearing that even among his friends the usual feelings connected with death were not stirred up. in the dialogue on the immortality of the soul, phaedo says: my own feelings at the time were quite extraordinary. it never occurred to me to feel sorry for him, as you might have expected me to feel at the deathbed of a very dear friend. the master seemed quite happy, echecrates, both in his manner and in what he said; he met his death so fearlessly and nobly. i could not help feeling that even on his way to the other world he would be under the providence of god, and that when he arrived there all would be well with him, if it ever has been so with anybody. so i felt no sorrow at all, as you might have expected on such a solemn o

SYMBOLISM

es, and names are those tha t belong to the creator gods. there are so many creator gods, that it's really difficult to pin down an actual order of precedence. this brings up the fact that there are many apparently conflicting stories within the egyptian mythology. the grand master pointed out that in several egyptian myths, shu and tefnut are self-created. in others they were created by tears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that

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

ieve the lie, and they will be damned (ii thessalonians 2. please to please their master, lucifer, is the highest priority of the illuminati. illuminist albert pike, 33, former sovereign grand commander whose commentary on freemasonry's rituals, morals and dogma, is the classic learning textbook for all masons, issued instructions on july 14, 1889, to the supreme councils of the world identifying the master whom masons universally worship and venerate: that which we must say to the crowd is we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspector generals, we say this; that you may repeat it to brothers of the 32nd, 31st, and 30th degrees the masonic religion should be, by all of us initiates of the high degrees, maintained in the purity o

ns worship must stay hidden. the name and identity of the hidden god must be concealed at all costs, and thus an appropriate hand sign has been devised to represent this grotesque coverup: the sign of the hidden hand. how to perform the sign figure 34 shown here is taken directly from duncan's masonic ritual and monitor (3rd edition. it pictures the royal arch mason performing the magical sign of the master of the second veil, which i informally and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course o

n 1995 with pope john paul ii. the pope is extending his left hand in a talmudic attempt to conceal the masonic grip that is about to occur. dr. dennis cuddy, premier researcher of the global conspiracy and expert on occult symbols, writes "some christians have wondered why pope john paul ii seemed to use a hand gesture when photographed with gorbachev in 1989 that was similar to the real grip of the master mason (a grip shown in duncan s masonic ritual and monitor, 3d edition, 1976) and star trek spock's 'vulcan salute (dr. dennis cuddy, now is the dawning of the new age new world order, hearthstone pub, oklahoma city, ok, 1991, p. 387) the late pope john paul ii greets archbishop charles salatka and they share the real grip of a fellow craft mason. simultaneously, the pontiff gives the "

mother of harlots" john j. robinson, author of a celebrated book, born in blood defending freemasonry and blasting its critics, also referenced the grand hailing sign of distress sign taught in the 3 ritual: after brief ceremonies, the blindfold is removed, and the newly sworn master mason is taught several secrets of that degree. he learns the penal sign, the hand signal based on the penalty of the master mason's oath, which is to pass the hand in a slashing motion, palm downward and thumb toward the body, across his stomach. the due-guard of the master mason repeats the position of his hands on the holy bible and the compass and square as he takes the oath: with his upper arms along his sides, forearms out straight, with palms down. to this point, the ceremony is much like that of the f

and thumb toward the body, across his stomach. the due-guard of the master mason repeats the position of his hands on the holy bible and the compass and square as he takes the oath: with his upper arms along his sides, forearms out straight, with palms down. to this point, the ceremony is much like that of the first two degrees, but now is added a third sign, the grand hailing sign of distress of the master mason, given with the upper arms parallel to the ground, forearms vertical with hands above the head, palms forward. for those times when the master mason is out of sight of possible help, or in the dark, he is taught to summon assistance with the word "o lord, my god, is there no help for a son of the widow" a reference to hiram, legendary master craftsman at the building of the temple

THE BLACK LODGE

correspondences of the qabalah. as it is written in an old initiatic document of our order, by the beast himself "the purpose of the discipline is to obtain the mastery over his own lower self, and for ths reason he must not submit himself to the will of his lower nature, but following the will of that higher nature, which he does not yet know, but which he desires to find. in obeying the will of the master, instead of following the one which he believes to be his own, but which is in reality only that of his lower nature, he obeys the will of his own higher nature with which his master is associated for the purpose of aiding the disciple in attaining the conquest over himself" so far, so good. the theory is beautiful. in practice, the disciples take for "manifestations of the will of thei

mparts. suddenly they doubt the competence, or even the sanity of their guru or hierarchic superior; they develop an intense conviction that they are better qualified to judge the true will, both theirs and the order s, than the guru or hierarchic superior; and so on and so forth. truly, it is not only perfectly possible that the disciple is better qualified to judge his or her own true will than the master, but also necessary. the sign that we are not dealing with legitimate spiritual intuition, but with a rebellion of the inferior nature, consists in the simple fact that the disciple is completely free to leave the master (or the order, in case he or she feels that he or she has gained full self control (that is to say mastership; but instead of doing so, the disciple starts dictating co

but also necessary. the sign that we are not dealing with legitimate spiritual intuition, but with a rebellion of the inferior nature, consists in the simple fact that the disciple is completely free to leave the master (or the order, in case he or she feels that he or she has gained full self control (that is to say mastership; but instead of doing so, the disciple starts dictating conditions to the master, or trying to rule the order. he/she tries to teach the master how the master can achieve his or her true will- and it is no use if the master should remind him or her that the master has (so to speak) been in possession of his or her diploma for some time! in the case of an order of the type of h.o.o.r, the disciple tries to "take over" and assume the highest authority, or tries to dev

or both things at once. if you point out to him or her that their grade in the order does not give them authority to act so, he or she merely becomes annoyed with you. in fact, to an impartial observer, the disciple s behavior seems ethically insane. what is actually happening is that the demoniac forces, stimulated in the disciple s vehicles, are organizing a defense system against the impact of the master s, or the order s influence. the psychosoma of the disciple is under attack, and tries to defend itself. the situation becomes more difficult since this defense mechanism is a legitimate process: the purpose of the master (or of the order) is to kill the ego of the aspirant, so the phoenix (symbol of a higher stage of consciousness) may be reborn from those ashes. every step is a death

der s influence. the psychosoma of the disciple is under attack, and tries to defend itself. the situation becomes more difficult since this defense mechanism is a legitimate process: the purpose of the master (or of the order) is to kill the ego of the aspirant, so the phoenix (symbol of a higher stage of consciousness) may be reborn from those ashes. every step is a death and a birth. it is not the master who dies and resurrects in the initiatic process- as we have already remarked, at least in theory he or she has already got a diploma- but the pupil. the demonic influences are, then, manifesting themselves precisely to protect the ego of the pupil against the destructive influence of the master (or against the magickal current of the order. and unless the pupil controls these influence

THE BOOK OF PLEASURE

life preserving! how furthering of discriminate selection! how pleasing! most noble explorers! o, you scientists-go on discovering the bottomless pit! when you are sodden with science-the lightning will thunder out the murder? new hope will be born? new creatures for the circus (the conception of) god-head must ever evolve its inertia for transmutation to its very opposite-because it contains it! the master must be the painful learner of his stupidity? the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear, eh? there is no atheist, no one is free from auto-biography, there is no fearless pleasurist? the conception is the absence of its indisputable reality within! when the conception is memorial in forgetfulness-it may be the chance of its re

s reality for you? when the prayer21 (you are always praying) has transmutated to its blasphemy-you are attractive enough to be heard-your desire is gratified! what a somersault of humility! whether god is projected as master by fear or as the dweller within by love gods we are all the time, that is why divinity is always potential. its constant generation, the eternal delay-is life. this envy of the master or creator-the ultimate hope to follow in manner is also existence and the forfeiture of "life! there is no scientific fact, it ever implies its opposite as equal fact, this is the "fact" then why trouble to prove anything a fact? this vain hope to prove finality is death itself, so why humbug the "desire? you have proved (by mathematics) the sun to be so many millions of miles away fro

ist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! 34 desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the most merciless judge! the scorn of all your reforms or the inversion of your values! this constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelenting taskmaster? are not our bodies all smeared with its blood? has not the world ev

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turning point in human spiritual history, the incarnation of the divine being known as the christ. in the twentieth century, steiner said, humankind began to enter the fullness of time when the christ principle, cosmic consciousness, might once again become manifest. steiner defined christ consciousness as a transformative energy that greatly transcended orthodox christianity. in steiner s view, the master jesus became christed and thereby was able to present humankind with a dramatic example of what it means to achieve a complete activation of the spiritual seed within all human souls and to rise above all material considerations. steiner was born in krajevic, austria-hungary (now serbia-montenegro, on february 27, 1861. although he had experienced encounters with the mystical and the un

mple of what it means to achieve a complete activation of the spiritual seed within all human souls and to rise above all material considerations. steiner was born in krajevic, austria-hungary (now serbia-montenegro, on february 27, 1861. although he had experienced encounters with the mystical and the unknown as a young child and was introduced to the occult by an adept he would only refer to as the master, steiner s early academic accomplishments were in the scientific fields. his father wanted him to become a railway engineer, so that had led steiner into a study of mathematics, which seemed only to whet his appetite for t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 51 accordingto readers of the akashic records, they posses

cities throughout the united states and hosting an t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 59 annual super seminar in scottsdale. by the 1990s, over 100,000 people had attended a sutphen seminar; his inventory had grown to include 380 audio and video titles; and he had written 18 books, including past lives, future loves (1978, the master of life manual (1980, and unseen influences (1982. past-life hypnotic regression can be used as an extremely valuable therapeutic tool to explore the cause of unconscious anxiety, repressed hostilities, hidden fears, hangups, and interpersonal relationship conflicts, sutphen said. he cautioned, however, that pastlife therapy is not a magic wand, and the pastlife causes don t always surf

uccessful. he said of his work: when someone is alone and overwhelmed by grief, life seems over. but, when someone is able to make contact with a loved one by utilizing the information grief and loneliness disappear and proper closure can take place. his message is that our personalities do indeed survive death. there are, of course, skeptics. michael shermer of skeptic magazine called van praagh the master of cold-reading in the psychic world. marcello truzzi of eastern michigan university said he has studied characters like van praagh for more than 35 years and described his demonstrations as extremely unimpressive. m delving deeper james van praagh biography. http//www.vanpraagh. com/bio.cfm. 15 october 2001. maryless, daisy. a medium becomes large. publishers weekly, 19 january 1998. r

ght for a time that steiner might become a clergyman; but his freethinking father argued that he was a bright boy, and he envisioned him following a more practical and materially rewarding occupation as a railway engineer. when he was 15, steiner met felix kotgutski, an herbalist and metaphysician, who, when steiner was 19, introduced him to an adept in the occult to whom steiner referred only as the master. steiner never revealed the man s identity, in keeping with occult tradition. the master informed him of his spiritual mission in life and foretold that steiner would develop a system of knowledge that would blend science and religion. wishing to please his father, steiner took a degree in mathematics, physics, and chemistry, from the technische hochschule in vienna, but he wrote his do

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ondon: longmans, green& co, 1940. poltergeist over england. london: country life, 1945. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. calvados castle the disturbances that took place in the norman castle of calvados, france, from october 12, 1875, to january 30, 1876, were written up and published in the annales des sciences psychiques in 1893 by m. j. morice. although the master of calvados kept a diary that could later be used as a documentary of the phenomena, he insisted that his family name not be mentioned in connection with the haunting. he is, therefore, referred to in the narrative only as m. de x. his immediate family consisted of mme. de x, and their son, maurice. the remainder of the household consisted of abbe y, tutor to maurice; emile, the coachma

be y. came down to the drawing room and told m. and mme. de x. that his armchair had just moved. he insisted that he had distinctly seen it move out of the corner of his eye. m. de x. calmed the abbe and returned with him to his room. he attached gummed paper to the foot of the cleric s armchair, fixed it to the floor, and told him to call if anything further should occur. about ten that evening, the master of calvados was awakened by the ringing of the abbe s bell. he got out of bed and hurried to the man s room. here he found the tutor with his covers pulled up to the bridge of his nose, peeking out at him as if he were a frightened child. m. de x. saw that the armchair had moved about a yard and that several candlesticks and statuettes had been upset. and, the abbe complained, there had

floor passage, followed by what seemed to be a rolling ball delivering a violent blow on the door of the green room and the haunting had once again begun its devilment in earnest. on january 20, 1876, m. de x. left for a two-day visit to his brother, leaving his wife to keep up the journal of the haunting. mme. de x. recorded an eerie bellowing, like that of a bull, which bothered everyone during the master s absence. a weird drumming sound was also introduced and a noise much like someone striking the stairs with a stick. upon the master s return to calvados, the ghost became more violent than it had ever been before. it stormed into the rooms of auguste the gardener and emile the coachman and turned their beds over. it whirled into the master s study and heaped books, maps, and papers on

illicit union, murdered, its body boarded up in the walls of the manor. lord stawell, the perpetrator of most of the sins, was himself left on his bed in the yellow room to die in agony, while his family waited outside, ignoring his groans of pain. it was shortly after lord stawell s death in 1755 that the groom swore that his old master had appeared to him in his room. the groom knew that it was the master because of the drab-colored gray clothing that lord stawell was so fond of wearing. from that time on, the gray man and his groans and plodding footsteps were heard in the corridors of hinton ampner. the lady was said to have been the phantom of the first lady stawell. m delving deeper price, harry. poltergeist over england. london: country life, 1945. sitwell, sacheverell. poltergeists

ego, the whaley house has been restored and is now owned and operated by the san diego historical society as a tourist attraction. often, while conducting tours through the old mansion, members of the society have heard eerie footsteps moving about other parts of the house when the rooms were visibly unoccupied. june reading, a former director of the whaley house, told of footsteps being heard in the master bedroom and on the stairs. windows, even when fastened down with three four-inch bolts on each side, would fly open of their own accord often in the middle of the night, triggering the burglar alarm. people often reported having heard screams echoing throughout the second story of the mansion, and once a large, heavy china closet had toppled over by itself. numerous individuals had sens

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is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the belief that certain incantations and rituals could convince or command angelic beings to change base metals into precious ones. according to ancient tradition, the mummy of hermes trismegistus, the master of alchemical philosophy, was found in an obscure chamber of the great pyramid of giza, clutching an emerald tablet in its hands. the words contained on the tablet revealed the alchemical creed that git is true and without falsehood and most real: that which is above is like that which is below, to perpetuate the miracles of one thing. and as all things have been derived from one, by th

from this thing, by adoption. h within the secrets inscribed on the tablet was the gmost powerful of all powers, h the process by which the world was created and by which all gsubtle things h might penetrate gevery solid thing, h and by which base material might be transformed into precious metals and gems. for centuries, the writings of hermes trismegistus were considered a precious legacy from the master of alchemy. the hermetics believed that the nature of the cosmos was sacramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just a

translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. hermes trismegistus in alchemical/magical tradition, powerful secrets of alchemy were found inscribed on an emerald tablet in the hands of the mummy of hermes trismegistus, the master magician and alchemist, who had been entombed in an obscure chamber of the great pyramid of giza. the preamble to the key to transmuting base materials to precious metals and gems instructed the adept that git is true, without falsehood, and most real: that which is above is like that which is below, to perpetrate the miracles of one thing. h the writings of hermes trismegistus were con

been entombed in an obscure chamber of the great pyramid of giza. the preamble to the key to transmuting base materials to precious metals and gems instructed the adept that git is true, without falsehood, and most real: that which is above is like that which is below, to perpetrate the miracles of one thing. h the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, precious to them. as much as the thought of such a find may fire the imagination, the discovery of the emerald tablet at giza is quite likely an allegory. the alchemists, who were concerned with the spiritual perfection of humankind as well as the transmutation of base metals into gold, commonly recorded their formulas and esoteric truths in allegorical f

e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebrews f asmodeus and beelzebub, and pan, the goatfooted nature god of the greeks, who became the image of satan in the common mind. in addition to satan, the master creator of evil, there were many other ancient gods who had been transformed into demons and personified as vices who could be ordered to do the bidding of the black magicians of the middle ages: moloch, who devours children; belial, who forments rebellion; astarte and astaroth, who seduce men and women into debauchery; baphomet, who plots murders, and so on. m delving deeper cavendish

THE GOD OF THE WITCHES

ord. boguet,[8] the inquisitor, who records with unction that he triedand executed many witches in france in 1608, states that "the witches, before taking their repast, bless thetable, but with words full of blasphemy, making beelzebub the author and protector of all things. delancre,[9] the inquisitor in the pays de labourd (basses pyr351n351es, wrote in 1613 that there was "a greatdevil, who is the master of all, whom they all adore; he also recorded the evidence of one of his victims,[10]"the devil made them believe that he was the true god, and he gives as a general statement[11 "our witchesfor the most part hold these demons as gods. in orleans in 1614[25 "they say to the devil, we recogniseyou as our master, our god, our creator. at edmonton in 1621 elizabeth sawyer[12] confessed tha

t have returned home black and blue with bruises as a reminder that implicit obedience was thechief's due.it was not till the religion became a secret matter and the persecution of the church was pressing it hard, thatcapital punishment first appeared. this was inflicted on actual or potential traitors, whose treachery mightinvolve the safety of other members of the coven, more especially that of the master. the almost invariablemethod of execution was by strangulation, and often occurred in the prison in which the suspected traitor wasguarded. after death a thin string or other totally inadequate ligature was tied loosely round the neck in sucha way as to show that the victims had not died by their own hand but had been done to death as an act ofjustice. though the christian recorders gen

desired help and he then chose his assistants from among those present. if a new remedy or charmwere to be tried the whole coven was instructed and the result, successful or otherwise, had to be reported atthe next meeting. included in the business was information as to likely converts. the members themselveswere always ready to put in a word to those who were discontented with christianity, and the master or oneof the officers could then take the case in hand. after the business was finished the coven turned to itsreligious celebrations. though the chief sometimes gave an address, in which he laid down and explained thedogmas of the religion, the main ceremony was the sacred dance. after this came the feast, which was oftenfollowed by another dance then the meeting broke up and the membe

the conventionaldivision of calling those ceremonies "religious" which were done more or less as acts of worship, and those"magical" which were for the control of the forces of nature, such as producing storms, or for casting on orcuring disease.religious ceremonies. the religious rites, which we should call divine service at the present day, weresolemnised with the greatest reverence. homage to the master was always paid at the beginning of all thesacred functions, and this often included the offering of a burning candle. at poictiers in 1574[1] the devilwas in the form of "a large black goat who spoke like a person, and to whom the witches rendered homageholding a lighted candle. boguet says in 1598[2] that the witches worshipped a goat "and for greater homagethey offer to him candles w

THE GOLDEN ESSENCE

y; 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 rutting; the sheer physical and instinctive joy of life and sexuality; in his darker form, the dark god of the dead in the underworld, the necessary other face of ever-changing life. his son, the master- the lightbringer, the true god of craft, was responsible for endowing awareness of the divine fire onto a certain group of animals who were children of the all father and mother- those animals called humans. what we were after the endowment of the fire was not what we were before, as the presence of this fire, or the awareness of it, pushed us into a between state, no longer just anima

ndowing awareness of the divine fire onto a certain group of animals who were children of the all father and mother- those animals called humans. what we were after the endowment of the fire was not what we were before, as the presence of this fire, or the awareness of it, pushed us into a between state, no longer just animals, but also not yet fully realized divine beings. the lightbringing son, the master, was the teacher of craft to man, the culture- inventor, who also bestowed the capacity for the word- or language- on man. the christian idea was that this endowment was against the will of the father god- and some pagan mythologies present a similar portrait; the best example is how prometheus had to steal fire from zeus and the gods to give it to mankind, and how he suffered for that

was a fated event; it had to come to pass. of course it would cause pain and mayhem, as well as wonder and beauty- but keep in mind that this endowment was not only a necessary step in the development of humankind, but a part of the unfolding of the world-fate. because of it, gods, spirits, and humans stood to gain from regeneration and realization. the child, the horn child, the son of light, or the master this figure is a very universal figure, and key to the entire housle mythology and ritual complex. in short, the child is what comes of the entire mythology- any western mythology. the child is the culmination of entire mythologies; he is the child of the daughter who bears him after all of her ordeals, the daughter who, when taken as a metaphor of the human soul, shows us that the chil

that lies at the heart of fate s inescapable and eternal threads of life, wonder, forgetfulness, and death, and had been renewed or reborn into this spiritual and psychic state symbolized by the child, is also rightly called master or mistress. even though, as has been mentioned, the lightbringer orvendale s re-emergence and perfection (symbolized by the divine child) is timelessly complete, when the master orvendale is met as his other face, that of the dark guardian, he does not appear to mediate the fire s perfected grace, but instead he seems to spread fear and limitation- but, once again, man and myth merge in strange ways, and the mind of a being who is lacking understanding or not ready for the touch of the fire will, through his own ignorance or actions, meet not the bright one, bu

e immortal state- which is not either this nor that- it is a mysterious third state that is separate from all dualities, and yet, somehow mysteriously related to them. it is (as thomas then saw, after he ate the housle with the queen) the mysterious third road between the road that leads to life and the road that leads to death. the third road is the way that the hidden company follow, the way of the master-men and master-women. it is the hidden road that the witch-way reveals to those who understand. to truly exist, to be aware of what you really are, is not to be an individual, nor is it to be one with all. those are just dualities, neither of which truly sums up what we are. we are both of those things, yet fully neither, because we are something still greater, a third mysterious thing

THE KEY TO THE MYSTERIES

begin with a reasonable or unreasonable definition of god. now, this definition, in order to be reasonable, must be hypothetical, analogical, and the negation of the known finite. it is possible to deny a particular god, but the absolute god can no more be denied than he can be proved; he is a reasonable supposition in whom one believes "blessed are the pure in heart, for they shall see god" said the master; to see with the heart is to believe; and if this faith is attached to the true good, it can never be deceived, provided that it does not seek to define too much in accordance with the dangerous inductions which spring from personal ignorance. our judgments in questions of faith apply to 16 ourselves; it will be done to us as we have believed; that is to say, we create ourselves in the

sentiment which is common to the whole of humanity. the more one discusses with the object of obtaining greater accuracy, the less one believes; every new dogma is a belief which a sect appropriates to itself, and thus, in some sort, steals from universal faith. let us leave sectarians to make and remake their dogmas; let us leave the superstitious to detail and formulate their superstitions. as the master said "let the dead bury their dead" let us believe in the indicible truth; let us believe in that absolute which reason admits without understanding it; let us believe in what we feel without knowing it! let us believe in the supreme reason! let us believe in infinite love, and pity the stupidities of scholasticism and the barbarities of false religion! o man! tell me what thou hopest

nd table of universal chivalry! o banquet of fraternity and equality! when will you be better understood? martyrs of humanity, all ye who have given your life in order that all should have the bread which nourishes and the wine which fortifies, do ye not also say, placing your hands on the signs of the universal communion "this is our flesh and our blood? and you, men of the whole world, you whom the master calls his brothers; oh, do you not feel that the universal bread, the fraternal bread, the bread of the communion, is god? retailers of the crucified one! all you who are not ready to give your blood, your flesh and your life to humanity, you are not worthy of the communion of the son of god! do not let his blood flow upon you, for it would brand your forehead! do not approach your lips

crowned with flowers, bearing the nuptial torches, and singing gracious epithalamia flowered with voluptuous images like the poems of catullus. the bride is as beautiful in her chaste draperies as the ancient polyhumnia; she is amorous and deliciously provoking in her modesty, like a venus of correggio, or a grace of canova. the bridegroom is clinias, a disciple of the famous apollonius of tyana. the master had promised to come to his disciple's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it

t he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, that is to say, the t

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application o

THE NECRONOMICON SIMON VERSION

arduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit

the sword, while pronouncing the formula barra mass ssaratu! barra! thou mayest not depart thine sacred precincts until the watcher has been given this license, else he will devour thee. such are the laws. and he care not what he watches, only that he obey the priest. the book maklu of the burning of evil spirits here are the banishments, the burnings, and the bindings handed down to us by enki, the master. they are to be performed over the aga mass ssaratu by the priest, with the appropriate images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes b

gaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra, the ever-burning one gives strenght to my arms! may gibil, the lord of fire, givepower to my magick! injustice, murder, freezing of the loin

and wrest power from the great sleeping serpent who dwells beneath the mountains of the scorpion. marduk was given a weapon, and a sign, and fifty powers were given to him to fight the awful tiamat, and each power has its weapon and its sign and these are the mightiest possessions of the elder gods against the ancient one who threatens without, who threatens from the abyss, the lord of darkness, the master of chaos, the unborn, the uncreated, who still wishes ill upon the race of men, and upon the elder gods who reside in the stars. the gods forget. they are distant. they must be reminded. if they are not watchful, if the gatekeepers do not watch the gates, if the gates are not kept always locked, bolted and barred, then the one who is always ready, the guardian of the other side, iak sak

THE PATH OF KABBALAH

ill see that they can and even must exist under one roof. baal shem tov, a great kabbalist from the 16th century, wrote that one should get up in the morning and go to work as though there is no creator and he is on his own, as though there is no one above to help him. and although he believes in the creator, he should say that the creator doesn t affect his behavior. meaning, he should say, i am the master of my own future. there can only be one master to the world, man or the creator. in a place where i can choose, i am also the master; the creator is not in it. this is how one should operate during the day. but in the evening, when one comes home with his earnings in his hand, he should never say that it was he who earned it and it was he who was fortunate, absolutely not! the creator p

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

e of a virgin, a harlot, or a wife. no man-made law, no convention, no ceremony can create it; for it is spontaneous, anarchic; few are its children, and still fewer its warriors. all that this lover sees breathes galice h; all that he hears reverberates with her name; all that he smells holds the clinging scent of her hair, alice, alice, alice! he feels she is beyond him; yet in his ear whispers the master; whose power is rapture. i drew a hideous talisman of lust in many colours where strong sigils shone; crook fd mystic language of oblivion, fitted to crack and scorch the terrene crust and bring the sulphur steaming from the thrust of satan fs winepress, was ill written on the accursed margin, and the orison scrawled backwards, as a bad magician must. by these vile tricks, abominable sp

ess abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abiding bliss, life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, know as i know my consciousness, that all division fs hosts confess a master, for i know and see the absolute identity of the beholder and the vision *the sword

hought can fathom me. i am the merchant and the pearl at once. lo, time and space lie crouching at my feet. joy! joy! when i would revel in a rapture, i plunge into myself and all things know. and again in the epilogue to vol. ii. consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; like, rise up in mist to sun; sun, dissolve in showers of nectar, and the master fs work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost *epilogue, vol. ii, p. 283. the ecstasy of the saints and mystics, is, this entering into the kingdom of god which is withi

THE TAROT OF C C ZAIN

d with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crow

THE BOOK OF GATES

by the guardian of the things which are in the shrine. and horus saith unto these gods-'smite ye the enemies of my father, and hurl ye them down into your pits because of that deadly evil which they have done against the p. 137 click to view the twelve gods before the shrine. heru-ur. click to view the twelve gods behind the shrine. osiris khent-amenti. the goddess of flame (nesert) click to view the master of earths. the four masters of their pits. p. 138 great one [which] found) him that begot me. that which belongeth to you to do in the tuat is to guard the pits of fire according as ra hath commanded, and i set [this] before you so that, behold, ye may do according to what belongeth to you [to do' this god standeth over (or, by) the pits" next: chapter vi. the gate of teka-hra. the fift

THE SECRET RITUALS OF THE OTO

d of the order shall have the right to cancel or suspend the charter of any subordinate organization. and shall also have the right to suspend or dissolve the membership of any person whenever such action is, in his or her opinion, for the interest of the o.t.o. after a brief synopsis of the nine degrees of the o.t.o. of which more later reuss s manifesto concluded with the following message from the master thirion (sic) better known as aleister crowley. for our great comfort it is written in the book of the law: love is the law, love under will this is to be taken as meaning that while will is the law, the nature of that will is love. but this love is as it were a by-product of that will; it does not contradict or supersede that will: and if apparent contradiction should arise in any cris

ious master, to guard the camp. s: let the camp be guarded (done by locking doors, and setting sentinel, if there be one) w: most mysterious master, the camp is duly guarded. s: the next duty? e: to see that all present are true men. s: to order, fellow-soldiers (all take the pose, and give sign) s: how many officers has the camp? w: three visible. e: and eight invisible. s: what is the weapon of the master? w (gives candle) light. s: how shall he use it? e: to find truth. s: where shall he seek it? w: in the well. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (2 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (they go together, s. bearing candle, w. and e. with arms crossed over his back, to the well) s: a spring shut up, a fount

sphinx. s: which are? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (3 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. c: knowledge, will, courage and silence. s: in the latin language, these are? c: scire, velle, audere, tacere. s: their initials are identical with those of what sentence? c: sub umbra alarum tetragrammaton, or tahuti, the master of magic. s: have you completed your travels with the sun? c: i have fulfilled seventy years. s: the sun is setting. do you pledge your might as a magician that you will steadily persevere through the ceremony of devotion to the degree of a master magician? c: i do. s: this. didst. thou. well (pause) do you likewise pledge yourself, under the penalty of your obligation, that you will co

es do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate the death of mansur el-hallaj. w: an ignorant imposter hath intruded into our camp. e: nay, hath seized upon the very throne of the most mysterious master. s: let him be stripped of his ornaments, and bound to the pole of my tent (done) s: what does he merit who hath usurped the power of the master? w: death. e: wait. let us remember the purpose for which we are to come together. s: it is well (pause) s: mansur el-hallaj was an initiate of our holy order, and had come to full comprehension of his nature. he was therefore wont to cry aloud in the market-place of his city: i am the truth, and in my turban is wrapped nothing but god! the ignorant and unworthy populace began to accuse

d retired to an oasis in the desert, where was a well. in this file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (11 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. secluded spot, it became his custom to greet the sun at noon with these words: i am the truth and in my turban is wrapped nothing but god (during this, c. is led to the well) but the master had not reckoned upon the malice of those three men, implacable and atrocious. they took counsel together, and, since they could not gratify their hatred by judicial means, resolved upon no less a crime than his assassination. being informed by spies of the secret place where they might find the master, they repaired thither and discovered him at the hour of sunset, in the very act of a

THE HOLY BIBLE KING JAMES VERSION

make restitution. 22:6 if fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith] he that kindled the fire shall surely make restitution. 22:7 if a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man s house; if the thief be found, let him pay double. 22:8 if the thief be not found, then the master of the house shall be brought unto the judges [to see] whether he have put his hand unto his neighbour s goods. 22:9 for all manner of trespass [whether it be] for ox, for ass, for sheep, for raiment [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges [and] whom the judges shall condemn, he shall pay double unt

said, peace [be] with thee; howsoever [let] all thy wants [lie] upon me; only lodge not in the street. 19:21 so he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink. 19:22 [now] as they were making their hearts merry, behold, the men of the city, certain sons of belial, beset the house round about [and] beat at the door, and spake to the master of the house, the old man, saying, bring forth the man that came into thine house, that we may know him. 19:23 and the man, the master of the house, went out unto them, and said unto them, nay, my brethren [nay] i pray you, do not [so] wickedly; seeing that this man is come into mine house, do not this folly. 19:24 behold [here is] my daughter a maiden, and his concubine; them i will br

the captains over thousands, went to bring up the ark of the covenant of the lord out of the house of obed-edom with joy. 15:26 and it came to pass, when god helped the levites that bare the ark of the covenant of the lord, that they offered seven bullocks and seven rams. 15:27 and david [was] clothed with a robe of fine linen, and all the levites that bare the ark, and the singers, and chenaniah the master of the song with the singers: david also [had] upon him an ephod of linen. 15:28 thus all israel brought up the ark of the covenant of the lord with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. 15:29 and it came to pass [as] the ark of the covenant of the lord came to the city of david, that michal the daughter of

in the third year of the reign of jehoiakim king of judah came nebuchadnezzar king of babylon unto jerusalem, and besieged it. 1:2 and the lord gave jehoiakim king of judah into his hand, with part of the vessels of the house of god: which he carried into the land of shinar to the house of his god; and he brought the vessels into the treasure house of his god. 1:3 and the king spake unto ashpenaz the master of his eunuchs, that he should bring [certain] of the children of israel, and of the king s seed, and of the princes; 1:4 children in whom [was] no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as [had] ability in them to stand in the king s palace, and whom they might teach the learning and the tongue of the chaldea

ather? hath not one god created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers? 2:11 judah hath dealt treacherously, and an abomination is committed in israel and in jerusalem; for judah hath profaned the holiness of the lord which he loved, and hath married the daughter of a strange god. 2:12 the lord will cut off the man that doeth this, the master and the scholar, out of the tabernacles of jacob, and him that offereth an offering unto the lord of hosts. 2:13 and this have ye done again, covering the altar of the lord with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand. 2:14 yet ye say, wherefore? because the lord hath been witness betwe

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e novice kissed this personage, and found him as cold as ice; and after this kiss all traces of the catholic faith vanished from his heart. then they all sat down to a banquet; and when this was over, there stepped out of a statue, which stood in their place of meeting, a black cat, as large as a moderate sized dog, which advanced backwards to them, with its tail turned up. the novice first, then the master, and then all the others in their turns, kissed the cat under the tail, and then returned to their places, where they remained in silence, with their heads inclined towards the cat. then the master suddenly pronounced the words spare us! which he addressed to the next in order; and the third answered, we know it, lord; and a fourth added, we ought to obey. at the close of this ceremony

the first woman who came to hand, and had carnal intercourse with her. when this was over, the candles were again lighted, and the performers resumed their places. then out of a dark corner of the room came a man, the upper part of whom, above the loins, was bright and radiant as the sun, and illuminated the whole room, while his lower parts were rough and hairy like a generative powers 185 cat. the master then tore off a bit of the garment of the novice, and said to the shining personage, master, this is given to me, and i give it again to thee. the master replied, thou hast served me well, and thou wilt serve me more and better; what thou hast given me i give unto thy keeping. when he had said this, the shining man vanished, and the meeting broke up. such were the secret ceremonies of t

ose who confessed to the existence of the vice were so few, and their evidence so indefinite or indirect, that they are deserving of no consideration. one had heard that some brethren beyond the sea had committed unnatural vices.2 another, hugh de faure, had heard say that two brothers of the order, dwelling in the chateau pelerin, had been charged with sodomy; that, when this reached the ears of the master, he gave orders for their arrest, and that one had been killed in the attempt to escape, while the other was taken and imprisoned for life.3 peter brocart, a templar of paris, declared that one of the order, one night, called him and committed sodomy with him; adding that he had not refused, because he considered himself bound to obedience by the rules of the order.4 the evidence is dec

stood with his head downwards and his legs in the air, and with his back turned to the altar. thus all things were performed in monstrous or disgusting forms, so that satan himself appeared almost ashamed of them. de lancre acknowledges that there was some diversity in the manner of the proceedings of the sabbath in different countries, arising from difference in the character of the locality, in the master who presided, and in the various humours of those who attended. but all well considered, there is a general agreement on the principal and most important of the more serious ceremonies. wherefore, i will relate what we have learnt by our trials, and i will simply repeat what some notable witches deposed before us, as well as to the formalities of the sabbath, as to all that was usually

eedings of the others. of these there were two sorts; some were veiled, to make the poorer classes believe that they were people of rank and distinction, and that they did not wish themselves to be known in such a place; others were uncovered, and openly danced, had sexual intercourse, made the poisons, and performed their other diabolical functions; and these were not allowed to approach so near the master as those who were veiled. the holy water used at the sabbath was the devil s urine. she pointed out two of the accused whom she had seen at the sabbath playing upon the tabor and the violin. she spoke of the numbers who were seen arriving and departing continually, the latter to do evil, the former to report what they had done. they went out at sea, even as far as newfoundland, where th

TYSON DONALD NEW MILLENNIUM MAGIC

down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- c

ter death: it is the unmanifest in its entirety, and the veil that barred it from the bosom of god was the veil of human flesh surrounding it during life. therefore, each birth and death is a complete round of incarnation that returns the acquired measure of life experience back to the unmanifest. the human ego is like a worm that burrows and lives in the wooden handle of a carpenter's plane that the master builder uses to shape its great work. human identity is the worm. human function is the fulfillment of divine purpose. the human body is the plane. when the plane breaks or wears out, the builder does not fashion another lovingly around the worm. only the incredible conceit of the worm could imagine such a thing. no, the builder casts the broken plane-and the silly vain worm-into its fi

reputed to have joked: time is what keeps everything from happening at once. time is a convenient fiction created by the life-awareness on the material level. one person's time is not another's. the time of a horse is not that of a human. serpentine motion suggests how force is projected in magic. everything in the world happens in pulses. effort is balanced by rest. action gives way to reaction. the master in one thing becomes the servant in another. anger is replaced by regret. if it were possible to exert an even effort continuously-and it is not-such an effort would be absolutely futile and incapable of accomplishing even the smallest effect. knowing that life is a complex web of pulsations, the magus is enabled to direct the will in short bursts where it is likely to do the most good

l 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, seeing that he is the master to elect such days as he himself wisheth, and also may they be sanct5ed!12 it being clearly understood that the magus is under no constraint about which day or hour he or she may employ the magic of a particular planetary god-form, it is sometimes useful to use the divisions of astrological times as a kind of esoteric filing system. by allotting certain times to certain gods, the mind i

till anger, and to promote good feelings. the ring is almost always worn on the index finger of the left hand because it is feminine by nature. it balances the body of the magus with the masculine wand, which is always held in the right hand. it must be handmade and consecrated in the same way as all the other instru- ments. it may also be inscribed with symbols and names appropriate to its uses. the master symbol of the upright pentagram should be cut on its face. when it is worn with the topmost point of the pentagram facing inward, it draws favorable influences and wards off evil from the magus. the donning of the ring is akin to inserting the rod into the cup-an act of impregnation. in an emergency, force can be focused along the index finger and projected through the ring's axis by pu

TYSON DONALD SOUL FLIGHT

pirits were with him, they would protect him. another manchu initiation involved fire walking. if the candidate was able to achieve contact with his tutelary spirits, it was believed they would shield his feet from the glowing ember^ a member of the jivaro tribe of south america is forced to go for days without food, and drinks large amounts of tobacco juice. when a spirit finally appears to him, the master who is controlling the initiation proceeds to beat the initiate into unconsci usness. in ceremonies of initiation, there are two factors at work. one is the use of pain, hunger, and fatigue to induce an altered state of consciousness that is conducive to the 8. eliade, 112. 9. ibid, 84. 10 soul flight perception of spiritual beings. the other factor is the ordeal as a barrier that must

m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circle. at the center was a being known as "the egyptian astral" who was the master from whom farr received 130. colquhoun, 34. 131. howe, 170, 132. ibid, 250. 133. ibid, 251. 134. ibid, 247. 135. regardie, golden dawn, 605. chapter seven: the golden dawn 105 her group's teachings, and who controlled the work of the group. this rather mysterious figure was first contacted through a fragment of his egyptian mummy case,136o r so ellic howe was informed by f. l. gardner

ermission of the magician and the seer, because their expectations, acting through their imaginations, make the offering real and available to the spirit. once the spirit dressed in white has eaten the offering which he himself was forced to prepare, the magician tells the boy to command the spirit by various names of powerthe first being the name of the magician, who is the boy's master, then by the master of the spirit, and finally by the king of the astral world within which the spirit resides. these names are not given in the ritual, presumably because they are specific to each spirit invoked, but during the practice of the ritual they would be voiced by the young seer. the use of compulsions i have quoted from these two rituals, one egyptian and the other babylonian, in order to show

TYSON DONALD THE POWER OF THE WORD

e root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirahth, e formative world, to vav in ihvh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiaht,h e material world, to the final heh in ihvh, and to the sephirah malkuth, attributed to earth (ibid, pp. 189-90) the master-key to the hebrew wisdom is the "name" translated "lord" in the authorized version of the bible, and "jehovah in the revised versions. it is not really a name at 254 tetragrammaton all, but rather a verbal, numerical and geometrical formula. in roman letters corresponding to hebrew it is spelled ihvh (the tarot [i9471 [los angeles: builders of the adytum, 19901, p. 3) e. m. butler a gre

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

rt state. just as we use an alarm lock to end physical sleep, we can use a regular clock to move us toward consciousness. pick a time that you will think about a certain topic, such as" tomorrow at three o'clock i will inventory my life to see how well i am using indulgence as a watchword in my life" learning how to program your thought paths in advance is excellent magical training. it makes you the master of your subjective universe as well as making you constantly aware of your efforts in the objective universe. this exercise will change you from an animal reactive state into a godlike controlling state as well as reminding you of yo ur inner-directed priorities so you can change your actions in order to be more in line with what is truly important. as with all training, be gentle with

VOX SABBATUM

is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would 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 manife

usness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and an enfleshed avatar of the witch cult. the black man of the sabbat is a symbol for the enfleshed power of darkness, th

individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and an enfleshed avatar of the witch cult. the black man of the sabbat is a symbol for the enfleshed power of darkness, that by will-desire-belief may that come to be. the master of the circle who undertakes the role of the nyarlathotep (as h.p. lovecraft calls it) is the horned daemon of self-liberation. the witch hunting writer guazzo described some instances of imagined sabbats, while proving very useful to later antinomian night practices- they offer him (the devil) pitch-black candles, or infants navel cords; and kiss him upon the buttocks in the sign of ho

WAITE ASPECTS OF MASONIC SYMBOLISM

specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, something about the nature of the building, as this is presented to my mind, and about the way in which allegory, symbols and drama all hang to

the candidate's own work, wherein he is taught how he should build himself. the method of instruction is practical within its own measures, but as it is so familiar and open, it is not, properly speaking, the subject-matter of a secret order. there is, secondly, a building myth, and the manner in which it is put forward involves the candidate taking part in a dramatic scene, wherein he represents the master-builder of masonry. there is, thirdly, a masonic quest, connected with the notion of a secret word communicated as an essential part of the master-degree in building. this is perhaps the most important and strangest of the three elements; but the quest after the word is not finished in the third degree. the first degree let us look for a moment at the degree of entered apprentice, and h

hich is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered ma

ee is a veil of something much deeper, and about which there is no real intimation. it is assuredly an instruction for the candidates that they must keep the secrets of the masonic order secretly, but such a covenant has reference only to the official and external side. the bare recitation of the legend would have been sufficient to enforce this; but observe that the candidate assumes the part of the master-builder and suffers within or in him- as a testimony of personal faith and honor in respect to his engagements. but thereafter he rises, and it is this which gives a peculiar characteristic to the descriptive title of the degree. it is one of raising and of reunion with companions- almost as if he had been released from earthly life and had entered into the true land of the living. the

his engagements. but thereafter he rises, and it is this which gives a peculiar characteristic to the descriptive title of the degree. it is one of raising and of reunion with companions- almost as if he had been released from earthly life and had entered into the true land of the living. the keynote is therefore not one of dying but one of resurrection; and yet it is not said in the legend that the master rose. the point seems to me one of considerable importance, and yet i know not of a single place in our literature wherein it has received consideration. i will leave it, however, for the moment, but with the intention of returning to it. part ii there are two ways in which the master degree may be thought to lapse from perfection in respect of its symbolism, and i have not taken out a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

cherubims, and the seraphims fly with rumors of wings. there is rejoicing in the sky, awakening on the earth, and the sun that raises adam. this process belongs to the great iniciations of major mysteries where only the terror of the law reigns. arcanum 21 the twelveth hour of appolonius. the towers of fire unease. this is the triumphant entrance into the limitless bliss of nirvana, where either the master dresses himself with the resplendent robe of dharmasaya, or he renounces the bliss of nirvana for the love of humanity, and converts himself into a bodhisattva of compassion. into a savior of the poor bereaved humanity, into another wedge of the guardian wall raised with the blood of the martyrs. samyak sambuddho, master of perfection renounced nirvana because of his love for humanity

this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an angel that plays the trumpet of the final ju

invokes his physical body (with the help of the divine hierarchies; thus his physical body gets up and penetrates the hyperspace. this is how the initiate achieves the escape from the grave. in the super-sensible worlds of hyperspace, the holy women treat the body of the initiate with perfumes and aromatic ointments. then, by obeying supreme orders, the physical body penetrates within the soul of the master through the sidereal head. this is how the master once again possesses his physical body. this is the gift of cupid. after the resurrection, the master does not die again; he is eternal. the yogi-christ from india, the immortal babaji, and his immortal sister mataji, both live with the same physical body since millions of years ago. these immortal beings are the watchers of the guardian

dy in the hyperspace. with his physical body he will penetrate into the internal worlds; he will be in jainas21 state. then within a few moments, he will be able to transport himself to any place on earth. he will become an investigator of the superior worlds. genii of jainas before initiating the former jainas practice, the student must invoke the genii of jainas science. the devotee will invoke the master owahra22 many times, as follows: i believe in god, i believe in owahra and in all the genii of the jaina science, take me with my physical body to all the temples of jaina science. owahra! owahra! owahra! take me. this invocation must be repeated thousands of times before falling asleep. 21pronounced jah-e-nas 22pronounced oh-wah-rrra esta se relaja vaci ndola de todo pensamiento hasta

un sofisma para enga ar a incautos. 113 jesus, the chief of the souls only spoke about one gate and about one straight and difficult narrow path. he never stated that there were multiple ways to reach god. the great master jesus textually stated the following: 24`be striving to go in through the straight gate, because many, i say to you, will seek to go in, and shall not be able; 25 from the time the master of the house may have risen up, and may have shut the door, and ye may begin without standing, and to knock at the door, saying, lord, lord, open to us, and he shall answer saying to you, i have not known you whence ye are, 26 then ye may begin to say, we did eat before thee, and did drink, and in our broad places thou didst teach; 27 and he shall say, i say to you, i have not known you

WESTERN MANDALAS OF TRANSFORMATION SR AL

h great sources of power. one of the great affirmations of the pattern on the trestleboard is "all the power that ever was or will be is here now" you can be a center of expression for it, if your will has been sufficiently purified. i would like to close with a quote by the first golden dawn chief, s. l. mathers, who once said: to establish closer and more personal relations with the lord jesus, the master of masters, is, and ever must be, the ultimate object of the teachings of our order. the powers we teach our disciples to use are bestowed by him according to his promise (1971, p. 213 .a. l: aktrialpro logos appendix amagic square, or kamea, is a square array of numbers in which all the numbers in every vertical column, horizontal row, and corner-to-corner diagonal add up to the same s

WICCA WITCHCRAFT TODAY

od were that he might be born again in the same place and at the same time as his loved ones, and that he might remember and love them again. the god who rules this paradise must, i think, have been death, but somehow he is identified with the hunting god and wears his horns. this god of death and hunting, or his representative, seems at one time to have taken the lead in the cult, and man became the master. but it is emphasised that because of her beauty, sweetness and goodness, man places woman, as the god placed the goddess, in the chief place, so that woman is dominant in the cult practice. what probably happened was this: there was an organised tribal religion, with a male tribal god, and an order of priestesses and their husbands who looked after the magic. the chief priest of the tr

were stolid, hardworking, religious and respectable. the fact that the hated lords had dealings with the little people and attended their shocking meetings did not tend to heal the breach. the wilder and less religious of the lords would ride great distances to attend a sabbat. the witches have stories of people stealing out of houses at night to attend, borrowing their masters' horses; or maybe the master himself saddled his own horse and rode off to the meeting without telling his wife. these worn-out horses back in their stables by cockcrow may have given rise to stories of pixies riding the horses. in the castletown museum is a stable-door key with a holed stone tied to it to stop the fairies from riding the horses. these roman-british fairy girls were often very beautiful and many of

wn was repeated for some hours, till the hangman and his helpers went to dinner (6) when they returned her feet and hands were tied upon her back; brandy was poured on her back and burned (8) then heavy weights were placed on her back and she was pulled up (9) after this she was again stretched on the rack (10) a spiked board was placed on her back, and she again was hauled up to the ceiling (11) the master again ties her feet and hangs on them a block of fifty pounds (12) the master. fixes her legs in a vice, tightening the jaws until the blood oozes out from the toes (13) she was stretched and pinched again in various ways (14) now the hangman of dreissigacker began the third grade of torture (note: no indication of what he did (15) the hangman's son-in-law hauled her up to the ceiling b

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

its nectar. so long as a man quarrels and disputes about doctrines and dogmas, he has not tasted the nectar of true faith; when he has tasted it, he becomes quiet and full of peace. a man after fourteen year s penance in a solitary forest obtained at last the power of walking on water. overjoyed at this, he went to his guru and said, master, master, i have acquired the power of walking on water. the master rebukingly replied, fie, o child! is this 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 (th

trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the mighty, when the torrent fell from the height of heaven. i k

lone in all the heavens and the entire earth; but when she mirrors herself in the brilliant whiteness of evening dew, which appear like glittering pearls sown upon the earth how wondrously numerous her images! is not every one of them complete in its own fashion? zen stays neither in assertion nor denial. it is like a steering wheel turning to the left or to the right to guide the vehicle onward. the master in this story was not insisting on his own course, but was warning students not to cling to one side or the other. he sought only to play the game of life fairly even though he knew the fact of non-individuality. there are many lodges, clubs, and lecture halls, where all sorts of discourses are delivered, each speaker with an urgent message to give to his audience. you can attend these

those who think that by being iconoclastic they can express their freedom. they are all bound. a free person does not display his freedom. he is free, and so passes almost unnoticed. since he clings to nothing, rules and regulations never bother him. he may bow or walk backwards; it makes no difference. genro: if i were nan-ch uan, i would say to the monk, you are too much of a dumb-bell, and to the master, who said he would free his hands and walk backward, you are too much of a crazy man. true emancipation has nothing to hold to, no color to be seen, no sound to be heard. a free man has nothing in his hands. he never plans anything, but reacts according to others actions. nan-ch uan was such a skillful teacher he loosed the noose of the monk s own robe. nyogen: silas hubbard once said

n of the analects. i also recommend the writings of mencius who further built on the confucian tradition. tseng tzu said, every day i examine myself on three counts. in what i have undertaken on another s behalf, have i failed to do my best? in my dealings with my friends have i failed to be trustworthy in what i say? have i passed on to others anything that i have not tired out myself (i:4) when the master went inside the grand temple, he asked questions about everything. someone remarked, who said that the son of the man from tsou understood the rites? when he went inside the grand temple, he asked questions about everything. the master, on hearing of this, said, the asking of questions is in itself the correct rite (iii:15) the master said, virtue never stands alone. it is bound to have

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

as or qualities. for four (4, they used veda, age or ocean. for six (6, they used seasons. for seven (7, they used sage or vowel. for twelve (12, they said sun or zodiac and for twenty (20, they used nails, meaning those of hands and feet. edward b. tylor# 111. chapter nineteen other higher numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he 14 days of burial, in the master s degree. 14 parts into which the body of osiris was divided. a type of christ, sacrificed on the 14th day of the month. an amulet of 14 points has been used to cure the sick. there are 14 books of the apocrypha. they were written originally in greek, never in hebrew. an israelite had to partake of 14 meals in the booth during the feast of tabernacle. the israelites killed the paschal l

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

et, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the circle of necessity, and the oracles give victory to that masterly will, which "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets speaks the master words of knowledge" the means taken to that consummation consisted in the training of the will and the elevation of the imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols of the soul" but it is said "on beholding yourself fear" i.e, the imperfe

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

-theosophic exegesis, that is, reading hebrew scripture as a narrative about the inner nature of god, a narrative that may have been shaped by older mythical dicta transmitted independently of the scriptural text but nonetheless anchored therein and deduced therefrom.72 more specifically, the exegesis placed in the mouth of r. berechiah s students, which includes a teaching received directly from the master, is meant to explain the ontic transition from the incomposite oneness prior to creation to a division within the one, god s becoming-other, which logically entails three modes of relatedness: for the other, with the other, in the other. the first word of torah, bere shit, alludes to the unity before the threefold othering of the one, a unity that technically is before there is one, for

nat gilluy or wa-shefa bishevil hithawwut ha-olamot me-ayin le-yesh. 275. pirqei rabbi eli ezer, ch. 3, 5b. 276. the idiom ke-lo hashiv is derived from the expression ke-lah hashivin used in daniel 4:32 to denote the powerlessness of the nations vis -vis god, but the source that is likely to have influenced the acosmic orientation of habad is the following description of god in zohar 1:11b: he is the master and ruler, the root and source of all worlds, and everything before him is considered as nothing [we-khola qameih ke-lo hashivin, as it is said, all the inhabitants of the earth are considered as naught (dan 4:32. for similar language, compare the depiction of the splitting of the sea in zohar 2:170a-b, when the will rose before him, everything was considered before him as nothing [kola

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

years there has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high magical conjuration (this is especially true of the mechanics of enochian magick. the llewellyn high magick series has taken the place of the mage; the master magician who would teach the apprentice "magick" is simply making happen what one desires to happen as aleister crowley put it "the art, or science of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

1939, he came to new zealand to meet mrs. felkin and to decide what they were going to do about the information received. it was decided to prepare a meeting place for this master to preach his gospel. the project was eventually called tauhara, and has become a large international complex where those involved in esoteric studies can come and lecture. however, as of 1986, there has been no sign of the master's appearance. whare ra underwent many of the trials and tribulations of the other temples, but with a membership exceeding three hundred, it was to be expected. the first major split in the order came with felldn's other order, the o.t.r (order of the table round, an arthurian order in which felkin was bestowed a knighthood by neville meakin. this was originally a small family order. it

n taylor was asked to help, he gathered some of his former whare ra inner order colleagues and together they prepared for the exorcism. though in his eighty-fifth year, and confined to a wheel chair, he was carried up the stairs and placed in the center of the room. with his magical sword and the banner of the west around his neck, he proceeded with the exorcism which turned out to be successful. the master magician has struck again! after corresponding with regardie for a little over a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he

in the consciousness of god in the spirit, of god who is within. let your heart be filled with holy expectation, and you shall hear in a high symbolism the divine voice speaking in the universe and the christ spirit giving testimony concerning itself and concerning the path of your attainment. the celebrant rises and still standing on the dais of his throne: celebrant by the power in me vested as the master of the portal, i declare that the veil is parted and i give you the sign of its rending. stretch forth your hands in front of you, with the palms outward, as in the act of dividing a veil or setting curtains aside. the celebrant communicates the sign. celebrant this is the answering sign. let your hands be raised higher and separated widely thus, with the palms turned inward. then bring

ALEISTER CROWLEY BOOK OF LIES

ation of values is only the moral aspect of the method of contradiction. the word "turbulence" is applied to the ego to suggest the french "tourbillion, whirlwind, the false ego or dust-devil. true life, the life, which has no consciousness of "i, is said to be choked by this false ego, or rather by the thoughts which its explosions produce. in paragraph 4 this is expanded to a macrocosmic plane. the masters of the temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading f

er legis, 1, 22. it will be noticed that the figure, or sigil, of babalon is a seal upon a ring, and this ring is upon the forefinger of it. this identifies further the symbol with itself. it will be noticed that this seal, except for the absence of a border, is the official seal of the a'.a. compare chapter 3. it is also said to be the seal upon the tombs of them that she hath slain, that is, of the masters of the temple. in connection with the number 49, see liber 418, the 22nd aethyr, as well as the usual authorities [109] 50 kappa-epsilon-phi-alpha-lambda-eta nu the vigil of st. hubert in the forest god met the stag-beetle "hold! worship me" quoth god "for i am all-great, all- good, all wise..the stars are but sparks from the forges of my smiths "yea, verily and amen" said the stag-bee

nt the work awry; for the word of the law is theta-epsilon-lambda-eta-mu-alpha. book of lies get any book for free on: www.abika.com 114 [118] commentary( nu-delta) the title of this chapter refers to the duty of the tyler in a blue lodge of freemasons. the numbers in paragraphs 1 to 3 are significant; each master-mason is attended by 5 fellow-crafts, and each fellow-craft by 3 apprentices, as if the masters were sitting in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of sa

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it

. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the day of be-with-us, and their shreds, strewn in the abyss, are lost. not so the masters of the temple, that sit as piles of dust in the city of the pyramids, awaiting the great flame that shall consume that dust to ashes. for the blood that they have surrendered is treasured in the cup of our lady babalon, a mighty 192 medicine to awake the eld of the all-father, and redeem the virgin of the world from her virginity. ii before leaving the subject of black magic, one may t

s impossible to lay down precise rules by which a man may attain to the knowledge and conversation of his holy guardian angel; for that is the particular secret of each one of us; as secret not to be told or even divined by any other, whatever his grade. it is the holy of holies, whereof each man is his own high priest, and none knoweth the name of his brother's god, or the rite that invokes him. the masters of the a. a. have therefore made no attempt to institute any regular ritual for this central work of their order, save the generalised instructions in liber 418 (the 8th aethyr) and the detailed canon and rubric of the mass actually used with success by frater perdurabo in his attainment. this has been written down by himself in liber samekh. but they have published such accounts as th

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ols become annihilated, the result might well be that the victor would sooner or later turn his released energy against themselves. in accordance, therefore, with their general plan of nonaction, as expressed in the tao teh king, of dealing with mischief before it has become too strong to be dangerous, they interfere gently from time to time to redress the balance. during the last two generations the masters of the yellow school have been compelled to take notice of the progressive ruin of the white adepts. christianity, which possessed at least the semblance of a white formula, is in the agonies of decomposition, even before it is 57 actually dead. materialistic science has overwhelmed the faith and magic without tears get any book for free on: www.abika.com 102 hope of the christians (th

it fast, and lay about you! of course, there must be certain courses of action which, generally speaking, will be right for pretty well everybody. some, per contra, will be generally barred, as interfering with another's equal right. some cases will be so difficult that only a magister templi can judge them, and a magus carry them wisely into effect. fearsome responsibility, i should say, that of the masters who began the building-up of the new aeon by bringing about these wars! magic without tears get any book for free on: www.abika.com 240 (i do wish that we had the sense to take our ideas of peace conditions from the bible, as our rulers so loudly profess that they do. the enemy knows well enough that there is no other way to make a war pay) now then, i hope that we have succeeded in cl

etess 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 sum) and then going on with her previous remarks. she told me that of over a hundred people i was the second who had passed the coin to her without remark of any kind. this story- do you think- is neither here no there. no, my remarks are rarely asyntartete. the masters, at one stage or another of initiation- it is forbidden to indicate the conditions- arrange for some test of the aspirant's attitude in some matter, not necessarily involving cash. if he fails, goodnight! magic without tears get any book for free on: www.abika.com 271 swords, now. the snags connected with this type of test are probably the nastiest of any. misunderstanding, confusion

so off he goes to g, without a second's hesitation. this test may be prolonged; the deadliness and subtlety of the danger has been recognized, and he may have half a dozen warnings, either direct or springing from his relations with her. and the penalty is not so drastically final; often he gets off with a term of penal servitude. on the other hand, the aspirant who can spot at the first hint why the masters think that particular woman a danger, and acts promptly and decisively as he should, is secretly marked down as a sword of very fine temper indeed! the rest of the cup ordeals consists for the most part of progressive estimations of the quality of the postulant's devotion to the work; there is not, as a rule, anything particularly spectacular or dramatic in it. if you stick to your gre

rect result. chapter lxxv. the a. a. and the planet cara soror, do what thou wilt shall be the whole of the law. you write "am i to understand that the a. a. has two main lines of work (1) the initiation of individuals (2) action on the world in general- say "weltpolitik? because your letters on the history of magick do imply (2; and yet the a. a. discourages any form of group working. is it that the masters (8= 3 magistri templi) having been admitted to the third order- the a. a. proper; below this are r.r. et a.c. and g. d- are no longer liable to the dangers which make group activity in lower grades undesirable. or do they still work as individuals, yet, because they are initiates, appear to act as a corporate body? you have often expressed yourself as if this were so 'of course, they h

ALEISTER CROWLEY MEDITATION

sterious experience; perhaps the best of all examples, as his system is the best of all systems. we have full details of his method of training in the "kh"ang "k"ang "k"ing, and elsewhere. but it is so little known that we shall omit consideration of it in this popular account> but it is so complex that no immediate summary will serve; and in the case of the others, if we have not the accounts of the masters, we have those of their immediate followers. the methods advised by all these people have a startling resemblance to one another. they recommend "virtue (of various kinds, solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation (the former four may turn out on examination to be merely conditions favourable to the last)

nd so are those given by christ<talmud> in the "sermon on the mount" some of these are only the "virtues" of a slave, invented by his master to keep him in order. the real point of the hindu "yama" is that breaking any of these would tend to excite the mind. subsequent theologians have tried to improve upon the teachings of the masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. thus "non-killing" which originally meant "do not excite yourself by stalking tigers" has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula. but this constant

course of our concentration we noticed that the contents of the mind at any moment consisted of two things, and no more: the object, variable, and the subject, invariable, or apparently so. by success in dharana the object has been made as invariable as the subject. now the result of this is that the two become one. this phenomenon usually comes as a tremendous shock. it is indescribable even by the masters of language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush. all the poetic faculties and all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison. good literature is principally a matter of clear observation and good judgment ex

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ence as they really are, and enjoy life with the quiet wisdom of cattle. it is our duty to see to it that this class of people lack for nothing. the patriarchal system is better for all classes than any other; the objections to it come from the abuses of it. but bad masters have been artificially created by exactly the same blunder as was responsible for the bad servants. it is essential to teach the masters that each one must discover his own will, and do it. there is no reason in nature for cut-throat competition. all this has been explained previously in other connections; here it is only necessary to emphasize the point. it must be cleanly understood that every man must find his own happiness in a purely personal way. our troubles have been caused by the assumption that everybody wante

ALEISTER CROWLEY THE SWORD OF SONG

hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we are in the midst of jingoism and religious revival, we may be standing on the edge of some gigantic precipice, over which we may cast all our impedimenta of lies and trickeries, political, social, moral and religious, and (ourselves) take wings and fly. the comparison between myself and the masters of english thought i have named is unintentional though perhaps unavoidable; and though the presumption is, of course, absurd, yet a straw will show which way the wind blows as well as the most beautiful and elaborate vane: and in this sense it is my pmost eage hope that i may not unjustly draw a comparison between myself and the great reformers of eighty years ago* so it is usually su

ALEISTER CROWLEY EQ I 1

in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the tr

ount of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and recepti

is no understanding except thine own. there is no consciousness apart from thee, but that it is held feodal to thee in the kingdom of thy divinity. when thou knowest thou knowest, and there is none other beside thee, for all becometh as an armour around thee, and thou thyself as an invulnerable, invincible warrior of light. heed not the pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. one saith to thee "abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to thi

ALEISTER CROWLEY EQ I 5

i am withdrawn from all that, but the rosy cross of 49 petals is set upright upon the summit of a pyramid, and all is dark, because of the exceeding light behind) and there cometh a voice: the fly cried unto the ox "beware! strengthen thyself. set thy feet firmly upon the earth, for it is my purpose to alight between thy shoulders, 69 and i would not harm thee" so also are they who wish well unto the masters of the pyramid. and the bee said unto the flower "give me of thine honey" and the flower gave richly thereof; but the bee, though he wit it not, carried the seed of the flower into many fields of sun. so also are they that take unto themselves the masters of the pyramid for servants. now the exceeding light that was behind the pyramid, and the rosy cross that is set thereon, hath fulfi

the nine and forty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, that is transmuted in the athanor called dissolution, or hammered into one in the forge of

ves of pisces are thus: illustration on page 156 described: the pisces sign without the cross-line. in essence, but larger with thick curves. they are the same curves as the curves of vesica piscis, but turned round. and a voice comes: how can that which is buried in the pyramids behold that which descendeth unto its apex? again it comes to me, without voice: therefore is motherhood the symbol of the masters. for first they must give up their virginity to be destroyed, and the seed must lie hidden in them until the nine moons wax and wane, and they must surround it with the universal fluid. and they must feed it with blood for fire. then is the child a living thing. and afterwards is much suffering and much joy, and after that are they torn asunder, and this is all their thank, that they g

ALEISTER CROWLEY EQUINOX EQ I 1 2

th violence for a few hours and then go out and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themse

aling thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. knox om pax.[with these mystic words the mysteries eleusinian were sealed. ed. 10.0. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so that all might be absolutely correct. one thing strikes me as worthy of mention. last night when i went into the restaurant to speak to 39 r--d, my distaste for food was so intense that the smell of it caused real nausea. to-day, i am perfectly balanced, neither hungry nor nauseated. this is indeed more important than it seems; it is a sure sign when one sees a person take up fads

magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc. renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty ang

134 the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living. amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxem

ALEISTER CROWLEY EQUINOX EQ I 2

at answer have i? none that i know of. save that microscopy has revolutionised 52 surgery &c, just as mysticism has revolutionised, again and again, the philosophies of mankind. the analogy is a perfect one. by meditation we obtain the vision of a new world, even as the world of microorganisms was unsuspected for centuries of thinking- thinking without method- bricks without straw! just so, also, the masters of meditation have erred. they have attained the mystic vision, written long books about it, assumed that the conclusions drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes- never noted possible sources of error, fallen foul of sense and science, dropped into oblivion and deserved contempt. i want to

memoirs, this sturdy and valiant record of a very noble life. how surely and steadily has mrs. besant moved, urged by the one unselfish thought, high-minded love for humanity, from her eden through the hell of revolt to the paradise that so few earn! and she is still fighting in the flesh, though her spirit has its peace. priceless and unenvied reward of suffering! true it is, that the chosen of the masters must leave all. the lightest breeze can stir the feather of our lady maat; there must be no breath of passion or of thought, if we would live in those halls of hers "elysian, windless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has b

o breath of passion or of thought, if we would live in those halls of hers "elysian, windless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has beaten, assailed by the same slanders that she has lived down, her book comes as a direct message from the masters "courage, child- there lies a great reward immediately beyond. nay! but for the work's sake, work! though thou perish, let them be saved. and remember: there is not one single grain of dust that shall not attain to buddhahood" self-doubt, and self-distrust: these find little place in mrs. besant's story; yet surely they attack all of us alike who strive to those calm heights. is it tha

ALEISTER CROWLEY EQUINOX EQ I 3 2

ending the whole of one sunday afternoon in rattling a lot of dried peas in a sieve under the impression that they were the revolted members: as subsequent events proved, they were only the ideas in his head. so we find p. still loyal, if a little sceptical, and searching within himself to discover a touchstone by which he might prove beyond doubt the authenticity of d.d.c.f.'s claim to represent the masters. now, there had been a good deal of talk of an adventure that happened to d.d.c.f. and frater i.a, who was a guest in his house, in which a revolver figured prominently; but the story was only vague, and frater i.a, who could and would have told the truth about it, had departed for a distant colony. so on arriving in paris, p. lured d.d.c.f. into telling the story, which was as follows

ALEISTER CROWLEY EQUINOX EQ I 3 3

weary one, is not an infinite capacity for taking pains; but genius has to take pains to express itself, and expression is at least half the battle. you, i think, have neither genius nor application; neither a healthy skin nor the soap-travail which might reveal it. still, one can never be sure; you might give a trial to the soap. if we had not a sufficiency of hard work before us in interpreting the masters of old, we might be tempted to waste more time on you; but there is blake. blake is more obscure than you are; but we have this guarantee, based on experience, that when we do attain to his meaning, it starts up 329 luminous, titanic, splendid. with you, we discover only commonplace_ the commonplace of a maudlin undertaker replying to the toast of the ladies at the annual dinner of the

ALEISTER CROWLEY EQUINOX EQ I 4 2

left the house, for some time he turned over in his mind these strange happenings, and was not long in coming to the opinion that mrs. m. was not working alone, and that behind her probably were forces far greater than she. she was but the puppet of others, the slave that would catch the kids and the lambs that were to be served upon her master's table. could p. prove this? could he discover who the masters were? the task was a difficult one; it either meant months of work, which p. could not afford to give, or the mere chance of a lucky stroke, which p. set aside as unworthy the attempt. that evening whilst relating the story to his friend h. l. he asked him if he knew of any reliable clairvoyant. h. l. replied that he did, and that there was such a person at that very time in paris know

as surely as the calomel voided the noxious matter from the intestines of the sufferer, so will the pr n y ma void the capricious thoughts from the mind of the disciple. 295 by discovery here we mean individual experiment resulting in personal discovery; another person's discovery only begets illusion and comment. individual discovery is the only true discovery worth consideration. 296 nearly all the masters have been cautious how they handled this power; generally refusing to expend it at the mere caprice of their followers or opponents. the siddhis are like the gold of the alchemist. once discovered it is kept secret, and the more secretly it is kept the more it is hoarded the richer becomes the discoverer, and then one day will come wherein he will be able to pay his own ransom, and thi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: with the logos, the three in one and the one in three. man becomes a conscious human being through the instrumentality 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 hierarc

stences to the earth, the work they planned to do was systematised. offices were apportioned, and the processes of evolution in all the departments of nature were brought under the conscious wise guidance of this initial brotherhood. this hierarchy of brothers of light still exists, and the work goes steadily on. they are all in physical existence, either in dense physical bodies, such as many of the masters employ, or in etheric bodies, such as the more exalted helpers and the lord of the world occupy. it is of value for men to remember that they are in physical existence, and to bear in mind that they exist upon this planet with us, controlling its destinies, guiding its affairs, and leading all its evolutions on to an ultimate perfection. the central home of this hierarchy is at shambal

hen the race of men on earth have developed etheric vision its location will be recognised and its reality admitted. the development of this vision is rapidly coming to pass, as may be seen from the newspapers and the current literature of the day, but the location of shamballa will be one of the latest etheric sacred spots to be revealed as it exists in the matter of the second ether. several of the masters in physical bodies dwell in the himalaya mountains, in a secluded spot called shigatse, far from the ways of men, but the greater number are scattered all over the world, dwelling in different places in the various nations, unrecognised and unknown, yet forming each in his own place a focal point for the energy of the lord of the world, and proving to his environment a distributor of t

one, the coming of the world teacher towards the middle or close of this present century, and the other, the training of them to be of use in the founding of the new sixth sub-race and in the reconstruction of the present world conditions. this being the fifth sub-race of the fifth root-race, the pressure of the work on the five rays of mind which are controlled by the mahachohan, is very great. the masters are carrying an over heavy burden, and much of their work of teaching disciples has been delegated to initiates and advanced disciples, and certain of the masters on the first and second rays have temporarily taken over pupils in the mahachohan's department. secondly, the preparation of the world on a large scale for the coming of the world teacher, and the taking of the necessary step

coming of the christ, adjustments will be made so that at the head of all great organisations will be found either a master, or an initiate who has taken the third initiation. at the head of certain of the great occult groups, of the freemasons of the world, and of the various great divisions of the church, and resident in many of the great nations will be found initiates or masters. this work of the masters is proceeding now, and all their efforts are being bent towards bringing it to a successful consummation. everywhere they are gathering in those who in any way show a tendency to respond to high vibration, seeking to force their vibration and to fit them so that they may be of use at the time of the coming of the christ. great is the day of opportunity, for when that time comes, throug

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

c focal points, and on the fourth cosmic etheric level (the buddhic plane of our solar system) finds its outlet in certain great centres. these centres are again reflected or reproduced in the three worlds of human endeavor. the heavenly men, therefore, have centres on three solar planes, a fact to be remembered. a. on the monadic plane, the plane of the seven rays. b. on the buddhic plane, where the masters and their disciples form the forty-nine centres in the bodies of the seven heavenly men. c. on the fourth etheric physical plane, where the sacred planets, the dense bodies in etheric matter of the heavenly men, are to be found. here again we can trace the microcosmic correspondence: in the human being the centres are found on the mental plane from which originates the impulse for phys

on one of the three major rays, and the fact that masters and initiates are found on all the rays is due to the following two factors: first. each major ray has its subrays, which correspond to all the seven- 101- a treatise on cosmic fire copyright 1998 lucis trust second. many of the guides of the race transfer from one ray to another as they are needed, and as the work may require. when one of the masters or initiates is transferred it causes a complete re-adjustment. when a master likewise leaves the hierarchy of our planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great white lodge. these facts have been but little realised. we might here also take the opportunity to point out that we are not dealing wit

ely allied. mercury demonstrates kundalini in intelligent activity, while mars demonstrates kundalini latent. the truth lies hid in their two astrological symbols. in transmutation and planetary geometrising, the secret may be revealed. b. the grand man of the heavens. the seven heavenly men are the seven centres in the body of the logos, bearing to him a relationship identical with that borne by the masters and their affiliated groups, to some planetary logos. systemic kundalini goes forward to the vivification of these centres, and at this stage of development certain centres are more closely allied than others. just as in connection with our planetary logos, the three etheric planets of our chain earth, mercury and mars77(66) form a triangle of rare importance, so it may be here said th

rod, the fire of kundalini is aroused, and its upward progress directed. the fire at the base of the spine, and the fire of mind are directed along certain routes, or triangles, by the action of the rod as it moves in a specified manner. there is a definite occult reason, under the laws of electricity, behind the known fact that every initiate, presented to the initiator, is accompanied by two of the masters, who stand one on either side of him. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alone the initiate could not receive the voltage from the rod without serious hurt, but in triangular formation transmission comes safely. the two masters who thus sponsor the initiate, represent two polaritie

their force into certain fields of realisation and endeavor and by that attraction and the response of those human atoms who are ready, the group soul on the upward arc, or a particular centre of a heavenly man, is co-ordinated. in the same way the animal is brought at a certain stage into the zone of influence of the lesser sons of mind human beings who are the elder brothers of the animals, as the masters of the wisdom are the elder brothers where humanity is concerned. so the interlocking proceeds and the division of responsibility. ix. what is the relation between: a. the ten planetary schemes? b. the seven sacred planets? c. the seven chains in a scheme? d. the seven globes in a chain? e. the seven rounds on a globe? f. the seven root-races and the seven subraces? we have in this que

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ad been given orally for many centuries. he was the first to reduce the teaching to writing for the use of students and hence he is regarded as the founder of the raja yoga school- 4- the light of the soul copyright 1998 lucis trust the system, however, has been in use since the very beginning of the aryan race. the yoga sutras are the basic teaching of the trans-himalayan school to which many of the masters of the wisdom belong, and many students hold that the essenes and other schools of mystical training and thought, closely connected with the founder of christianity and the early christians, are based upon the same system and that their teachers were trained in the great trans-himalayan school. it should be stated here that the sutras have been dictated and paraphrased by the tibetan b

s. through an understanding of three things: a. numbers, b. colours, c. vibrations, the seer becomes aware of the freedom of his aura from "death producing" effects. he knows there is nothing more written, symbolically, in the records which can bring him back to the three worlds, and therefore "by signs" his path is seen to be clear. this has been expressed for us in the ancient writings found in the masters' archives as follows "when the star with five points shines with clarity and no forms are seen within its points, the way is clear. when the triangle encloses naught but light, the path is freed for the passing of the pilgrim. when within the aura of the pilgrim the many forms die out and colours three are seen, then the road is freed from that which might obstruct. when thoughts call

diant and full of beauty, 5. delighting in love, for love is the characteristic of the soul, and all sons of god, or sons of mind reveal the love of the father, 6. possessing bodies of their own "not caused by parents" that body "not made by hands, eternal in the heavens" mentioned by st. paul. in connection with the fourth world, vyasa notes that it is the world of mastery, therefore the home of the masters, and all liberated souls whose "food is contemplation" and whose lives are "for a thousand mundane periods" therefore who have immortality. then he describes the three highest planes, with the great existences who are the lives of those planes and in whom we "live and move and have our being" these correspond to the three planes of the trinity and of these existences in their various g

, and can utilize it at will, turning its radiance upon all that he seeks to know, the time comes when he can not only turn it outward on to the field of knowledge wherein he functions in the three worlds, but can turn it inward and direct it upward into those realms wherein the saints of god, the great "cloud of witnesses" walk. he can, therefore, through its medium, become aware of the world of the masters, adepts and initiates and thus contact them in full waking consciousness, registering those contacts with his physical brain apparatus. hence the necessity of becoming aware of one's own light, of trimming one's lamp and of using the light that is in one, to the full. by use and care, the power of the spiritual light grows and waxes and develops a dual function. the aspirant becomes a

rows and waxes and develops a dual function. the aspirant becomes a light or lamp set in a dark place and illumines the way for others. only thus can the light within be fanned to a flame. this process of lighting others and being a lamp must always precede that wonderful experience wherein the mystic turns his lamp and light into other realms and finds the "way of escape" into those worlds where the masters work and walk. this point needs emphasis for there is too strong an inclination among students to search for the masters or some guru or teacher who will "give" them light. they can only be found by the one who has lit his own light, trimmed his own lamp and thus provided himself with the means of penetrating into their world. the more technical side of this matter has been well covere

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nd move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer world. since we can scientifically determine what are our real intentions, we need no more become the prey of self-deceptions..from now on, this possibility must become the conscious motive of life. hitherto it has not yet played that part. yet this precisely is all-important for the centre of consciousness determines th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ulness when on the other side of death. 3. remember always that lack of calm in the daily life prevents the teachers on egoic levels from reaching you. endeavor therefore to remain quiescent as life unrolls, work, toil, strive, aspire, and hold the inner calm. withdraw steadily into interior work and so cultivate a responsiveness with the higher planes. a perfect steadiness of inner poise is what the masters need in those whom they seek to use. it is an inner poise that holds to the vision yet does its outer work on the physical plane with a concentrated physical brain attention which is in no way deviated by the inner receptiveness. it involves a dual activity. 4. learn to control thought. it is necessary to guard what you think. these are days when the- 41- a treatise on white magic copy

ill and the knowledge of certain words of power he can enter into samadhi and be withdrawn from his body, carrying the light with him. in this way the greater light (the three fused and blended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. it enters into the greater being, producing a living fire. the bull of god sees the solar angel, and knows that angel to be the light wherein he walks" then the wor

iverse point, the second with the many resolved into the egoic groups, whilst the third sees the differentiation resolved back into the seven, which marks unity for the human hierarchy. all these factors and many others produce differences among human beings, and in sizing himself up a man must needs bring them into his consideration. it should therefore be borne in mind that a disciple of any of the masters will have his peculiar equipment, and his individual assets and deficiencies. he can nevertheless rest assured that, until the path of knowledge has been added to the path of love, he can never take the major initiations, for these are undergone on the higher levels of the mental plane. until the path of light is united to the path of life the great transition from the fourth into the

and that it is in his dealings with people and his manipulation of the human equation that the difficulties arise. units for work fall into three groups (a) those who can sense the plan and are commissioned to work it out (b) those who can be used but who are blind to the greater issues (c) those who can sense nothing except those things which concern their own selfish interests. the first group the masters can contact. they work with these units of the human family and expect fair promise of average success. these both hear the sound, and vision the plan. the second group have to be utilized as best may be, by the disciples of the world. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has

ul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the sound is heard. the great ones have to work through human instruments and the plan and the vision are much handicapped by failure on the part of these instruments. third: this brings me to the third point, the problems and the difficulties with which the masters have to contend as they seek to further the plans of evolution through the medium of the sons of men. in conclave wise they make their plans; with judgment, after due discussion, they apportion the tasks; then, to those who offer themselves for service and who have some measure of soul contact, they seek to transmit as much of the plan as possible. they impress the plan and some sugges

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

nrecognised, except by his fellow workers in the various countries in the world, and by the disciples on his ray, the fourth ray. much that is opening in the world of psychology today is due to the work he does in stimulating the minds of the leaders of movements. he works with them on the mental plane, but does not contact them as physical plane individuals. the urgency of the time is great, and the masters are exceedingly active and profoundly concerned at this time with the work of salvaging the world. they have not the time for personal work, except with their own groups of accepted chelas, all of whom are active in the world work, or they would not be in the masters' group. also they may work intermittently with small groups of probationers to whom they offer opportunity and give an o

ace of chelas who pass on to initiation, but beyond these two groups, during this century, they do no personal work, leaving the many aspirants to the care of lesser initiates and chelas. even their work and their personal chelas at this time are much restricted, and word has been sent out to the working disciples in the world to stand on their own feet, to use their own judgment and not handicap the masters at this time of intense strain and danger by attracting their attention needlessly. the world issues today are of such importance, and the opportunity before humanity is so great, and the masters are so entirely occupied with world affairs and with the dominant and prominent figures in high places in the nations, that the instruction of unimportant people in the various little occult g

is place, able to guide and help some aspirants. the world is full of teaching and of books able to inspire and help all true seekers after spiritual knowledge. the last fifty years have seen much teaching given out and much esoteric training given to the world and available now to all who earnestly seek it. aspirants have much to work upon and much theory to render into practice, and this leaves the masters free for more important work. one of the interesting things that is happening, and one of the factors which will serve eventually in the work of demonstrating the fact of the soul, is the mass of communications, inspired- 74- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust writings, and telepathic dictations which is flooding the world today. as

ation with their disciples. they are too much engrossed with world problems, and with the work of watching over the destinies of the prominent world figures in the various nations, to have any opportunity to dictate teaching to any particular disciple in some small field of activity and upon subjects of which sufficient is already known to enable the disciple to go ahead alone and unaided. two of the masters are working telepathically and through dictation with several accepted disciples, and their effort is to inspire these disciples, who are active in world work, to greater usefulness in the plan. they are working in this way in order to impress a few of the prominent thinkers in the field of science and of social welfare with the needed knowledge which will enable them to make the right

of personality attention and of personal messages are over, and have been over for quite a while, save in the vale of illusion, on the astral plane. this is a hard message, but no true disciple will misunderstand. from the depths of his own experience and struggle he knows it to be so. it is the group of masters, the hierarchy as a whole, that is of moment and its interaction with humanity; it is the masters' group of disciples that counts, and its relation to probationary disciples on the physical plane, who are seen by the group as existing in group formation all over the world, no matter where its units may be; it is the body of teaching that can be made available, and its effect upon the collective mind of the thinkers of the race, that is of vital importance; it is the interplay betwe

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hools and organisations. all that they can do is to teach the aspirant certain well known and- 17- from bethlehem to calvary copyright 1998 lucis trust basic "rules of the road" and then leave him to understand or not, as his earnestness and development permit, and to pass on through the portal as his equipment and destiny allow. the teachers of the race, and the christ, who is the "master of all the masters and the teacher alike of angels and of men" are not more interested in these organisations than they are in any movement in the world today which carries illumination and truth to men. the initiates of the world are to be found in every nation, in every church, and in every group where men of good will are to be found working, and where world service is rendered. the modern so-called e

eship" the reason why this is sadly the case, and why initiation seems so far away from the membership of most of the groups who claim an insight into the initiation processes, is that they have not laid the needed emphasis upon that mental illumination which perforce lights the way to the gate leading to the "secret place of the most high" they have laid the emphasis upon personality devotion to the masters of the wisdom, and to their own organisation leaders; they have stressed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ may be found is the way of the soul, the lonely way of self-unfoldment, of self-effacement and of self-disciplin

rue and even chiefly true in- 157- from bethlehem to calvary copyright 1998 lucis trust things total" the meaning of god in human experience, by w.e. hocking, p. 427. 1 we have followed christ from bethlehem to calvary, and through the resurrection to the episode wherein he disappeared from tangible worldly view and entered the world of subjective values, therein to function as the "master of all the masters and the teacher alike of angels and of men" we approached the subject of the five crises in his life from the angle of their world importance far more than from that of their significance to us as individuals. we have seen that there has been a revolt (and rightly so) from the emphasis laid by past theologians upon the blood sacrifice of christ; and have arrived at the conclusion that

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

ure intuitional life. he has passed from form experience as a whole to that complete freedom from all vibratory impressions which it is the nature of pure being (divorced from phenomenal existence) to demonstrate. but at the same time, nothing is lost of capacity, or quality or of sentient awareness. this is beautifully expressed for us in the words of the old commentary, found in the archives of the masters "the quality of life fades out. it flickers and is gone. yet the blessed ones reveal at will that quality. the colour pure remains. the nature of life in form fails to appear. it flashes forth a little while, then disappears. the blessed ones, at will, can take a form, yet are not then the form. the seven great rays sweep into manifested life. they are, and then are not. all is and all

the ego continues to use the vehicles on into old age, or whether there is a gradual withdrawal of the indwelling entity. there are many corresponding cycles of crisis in the life history of any soul down through the ages, but these major five crises can be traced with clarity from the standpoint of the higher vision. one of the ways in which the life story of a soul is charted in the archives of the masters (under the present planetary experiment) is by means of graphs, which give these crises racial and individual. sometimes, with the more advanced aspirants, even the physiological crises of importance are charted. the entire story of the relationship of a soul with its several vehicles of expression in the three worlds, is the story of the various types of energy which are being- 34- a

, and which is outstandingly the major characteristic of divinity. it expresses itself through colour and beauty, through reason and love, through idealism and wisdom, and through those many qualities and that purpose which, for instance, animate the aspirant. this is briefly and inadequately expressed divinity. it is, however, a relative expression of divinity. when each of us stands where stand the masters and the christ, we will regard this whole question from another point of view. the developing of virtues, the cultivation of understanding, the demonstration of good character and high aims, and the expression of an ethical and moral point of view are all necessary fundamentals, preceding certain definite experiences which usher the soul into worlds of realisation which are so far remo

d directed orientation or focussing. in this last process, the gain of the past months or years is closely assessed; the effect of that gain upon the daily life and in the bodily mechanisms is as carefully studied; and the will-to-live as a spiritual being is wrought into the consciousness with a definiteness and a determination that make for immediate progress. disciples in the groups of some of the masters (not of all) are encouraged, every seven years, to do this and to subject themselves to what is esoterically called a "crisis of polarisation. this process is in the nature of a review, such as one imposes on the consciousness at night, only it is carried over a period of years instead of hours. this thought merits consideration. this building of the antaskarana is most assuredly proce

uffering and trouble, apprehension and the processes whereby detachment and dispassion are enforced, are doing their needed work. here and there throughout the world, in every nation and practically every week, men and women are stepping off the path of probation on to the path of discipleship. in this lies the hope of the world today. in this fact is to be found the greatly increased activity of the masters. this event, or this transition, never takes place before the first fine strand of energy (like the first steel cable on a physical bridge) has anchored itself on the further shore; thus a delicate and (at first) almost nebulous channel of communication is established between the higher nature and the lower, between the world of the soul and the worlds of human affairs. each month, at

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ght 1998 lucis trust discipleship in the new age- volume i by alice a. bailey copyright 1944 by lucis trust copyright renewed 1972 by lucis trust dedicated to regina keller a fellow-disciple who for more than twenty years has walked with me upon the way foreword this book is in many ways unique. nothing like it has before been published, as far as i know. it contains two series of talks by one of the masters of the wisdom to some members of his inner group, and also a series of personal instructions, given by him to a group of his disciples. many of these people were unknown to me when they were brought to my notice; some of them i have since met; others i have never met; some i knew well and could understand why they had been chosen, knowing that their dedication to the life of the spirit

those who helped me to get the text ready for publication, particularly joseph lovejoy who gave days of labour to the book; he has for years helped me prepare the tibetan's books for publication. i hope all who read this book will receive the inspiration that we who have prepared it have received; i hope also that their confidence in the hierarchy and in the existence of christ and his disciples, the masters, may receive such an impetus that many more will attempt to tread the way and join the great number of aspirants in every country who are seeking to tread the path by becoming the path itself. october 1943 alice a. bailey the great invocations- 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 pe

light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one discipleship in the new age by the tibetan talks to disciples part i my brothers: it is of importance that you realise that today something new is happening. there is t

les in a modern way. disciples in the olden days were the product of more peaceful times. the "chitta (or mind-stuff as patanjali calls it in his famous book of rules) was neither so highly developed nor was it tinctured by so much thought or potentially so illumined. today, knowledge is widespread and many, many people are already thinking for themselves. the material for discipleship with which the masters have to deal and the type of person which has to be developed and led on towards illumination is of a higher quality and grade, if i may employ so inadequate a term. the experiment of changing methods and of implementing the new technique of group work has to be carried out, likewise, in the midst of the stress and strain of western civilisation. this imposes on all chosen to participa

or me, there is also the problem of excessive expenditure of force as i attempt to reach each of you and to study each of you at certain intervals. there is the work, at long range, of reading your minds, of seeing your light, and of vitalising your auras. this has not hitherto been the problem of the eastern teachers, except in very rare cases. those who are now working in the modern world under the masters of the wisdom have undergone a preliminary tuning-up process and a training in receptivity during an earlier incarnation or incarnations. forget not, therefore, that i also have a problem which i am willing to undertake for the sake of a needy world and as my contribution to hastening the coming in of the new and more fruitful era. let us, therefore, facilitate each others' efforts. i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

lems of humanity copyright 1998 lucis trust at easter time, largely because his resurrection guarantees our own "rising again, and "because he lives, we shall live also. the fact of his livingness and of his presence today, here and now, on earth is not emphasized, except through vague and hopeful generalities. men have forgotten the christ who lives with us on earth, surrounded by his disciples, the masters of the wisdom, accessible to those who make the right approach and saving men by the force of his example and by the expression of the life which is in him and is unexpressed and largely undiscovered as yet by the majority to be found also in every man. in the coming world religion, the emphasis will be on these truths. life and not death will be proclaimed; attainment of spiritual sta

his truth and so many people of integrity and worth are cooperating consciously with the members of the hierarchy that ecclesiastical antagonisms and the belittling comments of the concrete minded are of no avail. men are moving out from under doctrinal authority into direct, personal and spiritual experience; they are coming under the direct authority which contact with christ and his disciples, the masters, ever confers. christ in every man, the guarantee of our eventual spiritual attainment; christ as the living example of that attainment, who has entered for us within the veil, leaving us an example that we should follow his steps; christ who ever lives and who has stayed with us for two thousand years, watching over his people, inspiring his working disciples, the masters of the wisdo

rom the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 96- problems of humanity copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out and may it seal the door where evil dwells. let light and love and power restore the plan on earth. chapter vi the problem of international unity the distribution of the world's resources and the settled unity of the peoples of the world are in reality one and the same thing, for behin

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

rld, if not yet a better world; new ideas are occupying people's minds and new problems await solution. let us look at this uniqueness and gain some knowledge of the situation into which the christ will be precipitated. let us be realistic in our approach to this theme and avoid mystical and vague thinking. if it is true that he plans to reappear, if it is a fact that he will bring his disciples, the masters of the wisdom, with him, and if this coming is imminent, what are some of the factors which he and they must take into consideration? first of all, he will come to a world which is essentially one world. his reappearance and his consequent work cannot be confined to one small locality or domain unheard of by the great majority, as was the case when he was here before. the radio, the pr

he uniqueness of his opportunity and for this he too must prepare. another unique factor which will distinguish his coming will be not only the general expectancy but also the fact that much is today known and taught about the kingdom of god, or the spiritual hierarchy of the planet. everywhere, in all countries, there are thousands who are interested in the fact of that hierarchy, who believe in the masters of the wisdom, the disciples of the christ, and who will not be surprised when this group of sons of god, surrounding their great leader, the christ, makes its appearance on earth. the churches in all countries have familiarised the public with the phrase "the kingdom of god; the esotericists and occultists everywhere have publicised the fact of the hierarchy during the past century; t

his disciples. it has been translated as follows: from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out- 15- the reappearance of the christ copyright 1998 lucis trust and may it seal the door where evil dwells. let light and love and power restore the plan on earth. its extraordinary potency can be seen in the fact that hundreds of thousands of people are already using it day by day and

humanity to move forward out of darkness into light. with this fundamental attitude, the necessity for a widespread expression of these underlying facts will be apparent and an era of spiritual propaganda, engineered by disciples and carried forward by esotericists, will mature- 16- the reappearance of the christ copyright 1998 lucis trust this era began in 1875 when the fact of the existence of the masters of the wisdom was proclaimed. it has been carried forward in spite of misrepresentation, attack upon the concept, and scorn. recognition of the substantial nature of the available evidence and the appearance of an intuitive response by occult students and many of the intelligentsia throughout the world has been helpful. a new type of mystic is coming to be recognised; he differs from t

leave us, but this time not to return but to leave the world of men in the hands of that great spiritual server who will be the new head of the hierarchy, the church invisible. the question now arises: in what way can we be of service? how can we aid during this preparatory stage? what the members of the spiritual hierarchy are doing is much indeed; those disciples who are in conscious touch with the masters of the wisdom or, if you prefer the term, with the senior disciples of the christ are working day and night in order to establish such confidence, correct attitudes and an understanding of the divine spiritual "push" or enterprise that his way will be made easier. they and their groups of lesser disciples, aspirants and students of the realities stand unitedly behind the christ and can

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and will embody in itself the best elements of the monarchial, the democratic, the totalitarian and the communistic regimes. most of these groups of ideologies have latent in them much beauty, strength and wisdom, and also a profound and valuable contribution to make to the whole. each will eventually see its contribution embodied under the control of the hierarchy of the lords of compassion and the masters of the wisdom. the restoration of the ancient atlantean control by the spiritual forces is still in the future but the aquarian age will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing c

great energy which is making its potent contribution to the present world situation is that of the second ray of love wisdom, christ's ray. this energy is poured into the world through the second great planetary centre which we call the hierarchy. the energy which- 9- the destiny of the nations copyright 1998 lucis trust is concentrated in this centre and which is manipulated by the initiates and the masters is making one of its cyclic impacts upon the earth and as i explained in volume ii of a treatise on the seven rays is also making one of its major cyclic approaches to humanity. the energy flowing through the hierarchy at this time the energy of love is seeking to blend with that which is flowing out of shamballa and is needed in order to make the desired application of it. the problem

ed and their close relationship will emerge. you will realise then that the margin of difference is very slight and is to be found solely in intention, in the underlying purpose and the concrete objectives which this group of material workers have set themselves. the major instrument of the black lodge is the organising power of the mind and not the coherent influence of love, as is the case with the masters of the wisdom. yet in the natural process of form evolution, these workers on the darker side of life have their useful function. because they are working predominantly through the mental principle, we find the susceptibility of the untrained masses to this mental imposition and the facility with which they can be regimented and standardised. they have no power to think with clarity fo

ey have no power to think with clarity for themselves and their minds are consequently plastic and receptive to the powerful forces directed by the two contributing groups the spiritual workers of the planet and the material workers. because the bulk of human beings are still materially focussed, the forces which work on the side of matter find a line of least resistance which is not available to the masters of the great white lodge. this danger is, however, lessening decade by decade. let me illustrate these facts for you by means of the two rays which are our immediate consideration. both of them as is ever the law express themselves through a higher and lower form or forms. one of the higher expressions of the out-going sixth ray is to be found in christianity, the spirit and principles

s into manifestation something that evolution itself must eventually adjust. it is harder to differentiate between the higher and the lower expressions of the seventh ray of ceremonial order, for this ray is only in the process of manifestation and we know not as yet what its major expressions will be, either higher or lower. human reactions have their place and as i have earlier pointed out even the masters themselves do not and cannot foretell what the results of the impacts of force may be nor what may eventuate as a result, though they can frequently determine the probable happenings. if i say to you that the higher expression of the seventh ray is white magic, do you really understand what i mean? i question it. have you any true idea of what is intended by these two words? i doubt it

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

verning their activities. as he learns to travel with them upon the road, their governing incentives and the techniques of their chosen service will penetrate his consciousness, and automatically and naturally he will begin to obey the higher rhythm and give his assent to the laws which control group life and group consciousness. finally, he will find himself entering into the silent places where the masters of the wisdom dwell, and will work in group rhythm with them, obeying thus the laws of the spiritual realm, which are the subjective laws of god. time and again, along the road, he will revolt from control and will fall back into the glamour of his supposed freedom. there is freedom from the control of the personality. there is freedom from the control of personalities. but there is ne

timentalising of his own nature about his own desire and devotion to the object of his attracted attention. with all true aspirants, owing to the increased potency of their vibrations, this devotional sentiment can be particularly difficult and bring about a lengthy imprisonment. one illustration of this is the sentiment of devotion poured out in a glamorous ecstasy by probationary disciples upon the masters of the wisdom. around the names of the members of the hierarchy and around their work, and the work of the initiates and the disciplined disciples (mark that phrase) a rich glamour is created which prevents them ever reaching the disciple or his reaching them. it is not possible to penetrate the dense glamour of devotion, vibrating with dynamic ecstatic life, which emanates from the co

the disciple into a conscious relationship with a new environment, new states of awareness and new fields of service. for instance: 1. the technique of the presence, when successfully followed, enables the intuition to flow in and to supersede the activity of the rationalising mind and to dispel illusion, substituting for that illusion divine ideas, formulated into concepts which we call ideals. the masters, it should be remembered, only use the mind for two activities: a. to reach the minds of their disciples and attract aspirants through the medium of an instrument similar to the disciple's mind. b. to create thoughtforms on concrete levels which can embody these divine ideas. the directing agent, the angel of the presence, produces the power to create in this manner, and this we call t

3. they will count among their numbers those who (occultly speaking) have the following powers in process of rapid development: a. the power not only to recognise glamour for what it is, but to discriminate between the various and many types of glamour. b. the power to appropriate the light, absorbing it into themselves and then consciously and scientifically project it into the world of glamour. the masters, the higher initiates and the world disciples do this alone, if need be, and require not the protection of the group or the aid of the light of the group members. c. the power to use the light not only through absorption and projection but also by a conscious use of the will, carrying energy upon the beam of projected light. to this they add a persistent- 120- glamour: a world problem

l significance of detachment and stand serene as the observing director, there would be no more waste motion, no more mistaken moves and no more false interpretations, no wandering down the bypaths of daily living, no seeing others through distorted and prejudiced vision and above all no more misuse of force- 145- glamour: a world problem copyright 1998 lucis trust again and again, down the ages, the masters have told their disciples (as i have told you) that the occultist works in the world of forces. all human beings live and move and express themselves in and through that same world of ever-moving, ever-impacting, outgoing and incoming energies. the occultist, however, works there; he becomes a conscious directing agent; he creates upon the physical plane that which he desires, and that

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ncerned. 4. the following telepathic relationships are possible and must be borne in mind: a. solar plexus to solar plexus- 19- telepathy and the etheric vehicle copyright 1998 lucis trust b. mind to mind. c. master to disciple. d. groups of disciples to other similar groups. e. subjective groups to objective receptive groups. f. the hierarchy, through its great leaders, to the various ashrams of the masters. g. the hierarchy to the new group of world servers. 5. the major factors which must be considered in all telepathic work are: a. the initiating agent or emanating source. b. the recipient of the ideas, thoughts or energy. c. the medium of revelation. the growth of telepathic rapport will bring in an era of universality and synthesis, with its qualities of recognised relationships and

ication can be approached under a more subjective designation or name, but one which is interpretive of the more universal and prior stage than that of direct telepathic reception. the occultist ever approaches the subject connected with the evolutionary process from the angle of the whole and then the part, from the periphery to the centre, from the universal to the particular. among themselves, the masters do not deal with telepathy as a science warranting consideration, endeavour and impartation; they are concerned primarily with the science of impression. the term most often employed by them is the esoteric equivalent of what the average person means when he says "i have an impression" impression is the subtlest reaction (more or less accurate) to the vibratory mental activity of some

vine impression and step it down in two great stages, therefore, bringing it into concrete manifestation. we now carry this conception of divine impression down to the level of the human consciousness. 3. the impression of humanity by: a. the hierarchy, through the stimulating of ideas. these demonstrate through a steadily growing and enlightened public opinion. b. the influence of the ashrams of the masters as they affect the aspirants of the world, the humanitarians and the idealists. these impressing agencies, being seven in number, constitute seven different streams of impressing energy which affect the seven ray types. the united ashrams, forming the great ashram of the christ, affect humanity as a whole; this great united ashram works solely through the new group of world servers who

re inevitable and sure and the response evoked cannot be stopped. this is the basis of all the success of desire (material or otherwise, aspiration, prayer and meditation. always we get in time and space what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity. ix. expanding areas of conscious interaction the training given by the masters in their ashrams to their disciples has one main objective: to increase, develop and enable them to utilise in service their inherent and innate sensitivity. let- 33- telepathy and the etheric vehicle copyright 1998 lucis trust us, as we discuss these matters, avoid that much over-worked word "vibration" and use instead the more simple and more easily understood word "impact. response

s a science in process of mastering. it might be said, in order that you may understand more easily, that "impression" governs and conditions all those within the hierarchy whose abstract mind is highly developed. it is not fully developed in the case of many disciples in the- 40- telepathy and the etheric vehicle copyright 1998 lucis trust ashram, and hence only certain members of the hierarchy (the masters, the adepts and initiates of the third degree) are permitted to know the details of the plan; these are protected by means of this very science of impression. the remaining members of the hierarchy take their orders from their seniors. mind the focus of planetary development i would ask you to remember that, in our planetary development, the emphasis of the entire evolutionary process

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

in done by superimposing the two charts. these charts are drawn on a large scale and on a transparent material of which humanity knows nothing. upon these charts are noted the pattern which emerges when "soul and personality are brought together" and present conditions, possible developments and relationships, and the immediate future objective appear with clarity. 3. the horoscopes of disciples. the masters do not study the charts of ordinary undeveloped man. there is no profit in so doing. this involves again the study of the two horoscopes of the disciple under inspection one of the soul and the other of the personality. again the process of superimposition is utilised. in one horoscope, the new orientation and the embryonic reorganised inner life will be noted and studied, and in the o

ugh seven stars of the little bear; two of them come from sirius and three from the pleiades. this set-up (if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inadequate translation of an occult phrase given to a world cycle in the masters' archives) these energies are stepped down into forces and are literally sixteen all told from the angle of manifestation, i would remind you and make literally: 7+7+2=16=7. in these numbers the mystery of our evolutionary process lies hid. always, however, the emphasis must be laid upon the rays of energy and quality as they pour through the zodiacal constellations and the planets. th

s putting the man in touch with different forces. finally the time will come when he will be sensitive to the whole range of vibrations; charts will then be set up which will be called "charts of the crosses" and not simply indications of planetary influences in the twelve houses. i question whether there is any living astrologer capable of doing this as yet. these are the kind of charts by which the masters gauge their disciples and they are most interesting; i touched upon them somewhat earlier in this treatise. these "charts of the crosses" are the ones that are prepared prior to the third initiation, at which time the man begins his "approach" to the cardinal cross of the heavens. i would here remind you, e'en though it is a piece of useless information, that the fifth major initiation

ain the complexity of the forces playing upon our planet and increasing in their number and their potency as the vehicles of response upon our planet become more highly developed and sensitive and are, therefore, capable of a truer reaction and a more rapid response to the many forces impinging upon our planetary forms of life. it has been remarked by a profound astrological expert who works with the masters of the great white lodge that "when humanity comprehends the distinction between the signs and the constellations, understands the nature of the polarity of energies and responds to the three cosmic realities, the twelve cosmic energies and the seven planetary impacts and the interplay of the twelve creative hierarchies, then and not till then, will a radiant light be seen and the dest

ct may be ready for presentation to the thinking public when peace truly comes? there is much to be considered in this connection. there is the demonstration of the three aspects of the will as enumerated above; there is the preparation of the individual for the expression of this energy; there is a mature consideration to be given to the relation of the hierarchy to shamballa, carried forward as the masters attempt to work out divine purpose and to be the distributing agents of the will energy. there is the effort to be made to comprehend somewhat the nature of the direct impact of the first aspect upon the human consciousness, apart from the hierarchical centre altogether an impact made without any of the absorbing and stepping-down process to which the hierarchy subjects it. i have refe

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

rs and to familiarise more people with the paralleling fact of the existence of those who are- 3- the unfinished autobiography copyright 1998 lucis trust responsible (behind the scenes) for the spiritual guidance of humanity, and for the task of leading mankind out of darkness into light, from the unreal to the real and from death to immortality. i want to make the disciples of the christ who are the masters of the wisdom, real to people, as real as they are to me and many thousands in the world. i do not mean a hypothetical reality (if we may use such a phrase) or as a subject of faith and belief. i want to show them as they are disciples of the christ, living men, and ever present factors in human affairs. those are the things which are of moment and not the earthly experiences, the happ

ration of my many friends and co-workers who for years have stood by me? i cannot list them but they are the people who are essentially responsible for the success of the work we as a group have done. the reason for this autobiography is therefore a threefold one, for there are three things upon which i want to lay the emphasis, and which i hope will emerge into clarity. first of all, the fact of the masters of the wisdom, who work under the guidance of the christ, i want to make clearer the nature of their work. i want to present them to the world as i personally know them, because, in the years that are coming, more and more people will testify to their existence, and i would like to make the way easier for them. this i will enlarge upon later and show how i personally came to know of th

world as i personally know them, because, in the years that are coming, more and more people will testify to their existence, and i would like to make the way easier for them. this i will enlarge upon later and show how i personally came to know of their existence. in everyone's life there are certain convincing factors which make living possible. nothing can alter one's inner conviction. to me, the masters are such a factor and this knowledge has formed a stabilising point in my life. the second thing which i would like to do is to indicate some of the new trends in the world today which are definitely influencing mankind and raising the human consciousness. i want to point to some of the newer ideas which are coming out into the world of human thought from the inner group of masters and

o launch out in obedience to spiritual impulse, something will have been gained and if i can give strength and courage and a sense of reality to other workers and disciples that will be good. you can see, therefore, that as a life story mine does not matter much. as a means, however, of proving certain facts which i know to be essential to the future happiness and progress of humanity the fact of the masters, the unfolding future for which the world war (just ended) is but a preparatory stage, and the possibility of telepathic and direct spiritual contacts and knowledge what i say may prove to be of service. many isolated mystics, disciples and aspiring men and women down the ages have known all these things. the time has now come when the masses of men everywhere must know them too. so he

own to images of stone and worshipped them. the buddha was a stone image; and it never dawned on me then that the images of the buddha were on a par with the statues and images of the christ in the christian churches with which i was so familiar on the continent of europe. i was in a complete fog. and then at the height of my unhappiness and in the very middle of my dilemma and questioning one of the masters of the wisdom came to me. at the time of that happening and for many years after, i had not the remotest idea who he was. i was scared stiff at the occurrence. young as i was, i was intelligent enough to know something about adolescent mysticism and religious hysteria; i had heard religious workers discussing it. i had attended many revival meetings and had seen people "losing control"

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

mind that disciples and all good men and aspirants share in this universal disease of humanity which must take its toll psychologically or physically or both. the trouble is of ancient origin and of long established habit and inevitably affects the physical vehicle of the soul. exemption from the effects of human ills is no indication of spiritual superiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and self-satisfaction" the initiate of the third degree can hold himself exempt, but this is only because he has completely freed himself from glamour and no aspect of the personality life has any further power over him. all the ray types are equally subjected to these particular problems. the seventh ray, however, is more susceptible to

e" b. this centre is related to the first initiation and develops great activity when that point in experience is achieved, as it has been achieved by the vast majority of men who are at this time the aspirants and the probationary disciples of the world (forget not that, technically speaking, the first major initiation from the hierarchical angle is the third. the first initiation is regarded by the masters as signifying admission to the path. it is called an initiation, by humanity, because in lemurian days, it was then the first initiation, signifying entrance into complete physical control. it is the organ for the distribution of creative energy, of the energy of the third aspect by souls at the above point of evolution. there are three centres in the human being which are related to a

ne of the major causes of all that can be considered under the name of "sin" which may surprise you. it is also the fertile seed of crime. this is a fact to be accepted, to be properly considered and dealt with rationally, sanely, intelligently and spiritually; it will require all the factors mentioned to lift humanity out of the darkness of disease into established and radiant health. certain of the masters are dealing with this problem in relation to the other kingdoms in nature, for there will be no true escape for man whilst his environment is still under the shadow of disease. much that i could tell you in this connection would sound fanciful and would call forth the scoffing amusement of the hardboiled scientist. the theories held by mankind as to the origin of diseases, and the reco

norant that primitive races are free from that type of contamination and that the many sexual diseases and their results are predominantly the diseases of civilisation. this is not so from the occult angle of vision. true knowledge disproves it. in the infancy of the race, a great mismating, promiscuity and series of perversions took place, and in the language of some of the most ancient books in the masters' archives we read "earth took its toll and earth to earth, polluted and impure, returned to earth; thus evil life entered the pristine cleanliness of the ancient mother. deep in the soil the evil lies, emerging into form from time to time, and only fire and suffering can cleanse the mother of the evil which her children have given unto her" the lemurian race practically destroyed itsel

ury and of a very plethora of things and of material goods. they were smothered by desire and plagued by the dream of never dying but of living on and on, acquiring more and more of all that they desired. b. tuberculosis. it is in this situation that we find the origin of tuberculosis. it originated in the organs whereby men breathe and live, and was imposed as a penalty by the great white lodge; the masters promulgated a new law for the atlantean people when lemurian vice and atlantean cupidity- 139- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust were at their most ruthless height. this law can be translated into the following terms "he who lives only for material goods, who sacrifices all virtue in order to gain that which cannot last, will die in li

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

asses, and this is the sublimation of the forces released through civilisation. loving understanding should be the hallmark of the cultured, wiser group, plus an ability to correlate the world of meaning with the world of outer effects. ponder on this sentence. group love is, and must be, the outstanding characteristic of the illuminati of the world, and it is at this time the motivating power of the masters of the wisdom, until such time that enough disciples are expressive of this particular force. when the will or sacrifice petals of the human egoic lotus are opened, there will then be the appearance of a still higher triad of correspondences. these will be known as: participation..purpose..precipitation therefore, as a result of the evolutionary processes in humanity, there will appear

sation, forcing the masses of men into certain needed lines of thought. the churches and men everywhere need to learn that there is nothing in the entire world of phenomena, of forces and of energies, which cannot be brought under the control of that which is spiritual. all that exists is, in reality, spirit in manifestation. the masses today are becoming politically-minded, and this is viewed by the masters as a great step forward. when the spiritually-minded people of the world include this relatively new area of human thought and its international activity within the field of their esoteric research, very great progress will be made. let me give you one simple illustration: war is, factually, a great explosion of energies and forces, generated on the inner planes where the esotericist o

ay give in these instructions may not prove of immediate application, but students are asked to ponder and to think along the lines which i may point out, for only as a nucleus of thinkers is thus formed who are responsive to the new educational ideas, does it become possible for the spiritual hierarchy of masters to achieve the intended results in their work to bring into being the plans of god. the masters can not and do not work without their chosen physical plane focal points. i would ask you again to regard yourselves as outposts of the consciousness of those who, upon the inner side of life, are seeking to bring in new light upon the subject of social organisations, the relationship of the individual to the whole, and the new and desirable trends in education. i would ask you to subm

he point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known- 98- education in the new age copyright 1998 lucis trust let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out and may it seal the door where evil dwells. let light and love and power restore the plan on earth "the above invocation or prayer does not belong to any person or group but to all humanity. the beauty and the strength of this invocation lies in its simplicity, and in its expression of

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd illuminating element in the life of the disciple. let not your love remain theoretical, but give that true understanding which ignores mistakes, recognises no barriers, refuses all separating thoughts, and surrounds each other with that protecting wall of love that meets all need wherever possible physical, emotional and mental. it is this which blends the group into one organised whole, which the masters of the wisdom can use in the service of the plan. the pressure at this time is great upon them and the urgency of humanity's cry grows stronger in their ears. i have given you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love

) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy. iv. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. one period (the most important) must be given to the general group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul

ion to a main, or at least a major, issue would result in a more rapid progress. what i shall therefore reveal to you as needing correction, adjustment or eradication should occupy your attention and be consciously dealt with during the coming year. small notice need be paid to less important faults and errors; so oft faults that seem to you of paramount importance are of no moment in the eyes of the masters. so much of the thought life of a disciple is occupied with a ceaseless interrogation and consideration of himself. what i shall say may be very brief and very scant. i am only seeking to indicate and not to direct; i intend to point out, but not dictate to you, modes of eradication. the times are serious and the world disciples are hard pressed. the hierarchy and its affiliated groups

service. i ask aid in the task of reconstruction. i ask for your consecrated help. i ask you to discipline yourselves anew, to hold back nothing, either objective or subjective. i ask for your wholehearted cooperation in the work of world salvage. group instruction december 1941 my brothers: i would like to start off this instruction with the simple statement as to the task which all disciples of the masters throughout the world are engaged in undertaking and which you also should consciously consider. it is the task of confronting the dweller on the threshold in your own life and also in the group life, and then from that vantage point of strength face that dweller on behalf of humanity and thus aid humanity to vanquish this ancient evil. to do this presupposes crisis in your life and in

vii. we are also trying the experiment of externalising the ashram. this is an effort which, if successful, will be the prelude to the manifestations of the hierarchy upon earth. this is one of the next intended undertakings, if and when the forces of light have driven the forces of evil and of aggression back to their "dark habitation" as time goes on i will convey information anent the work of the masters' ashrams, their planned externalisation and, eventually, the externalisation of the hierarchy. such, brother of mine, is our appointed task. out of all that might be said or written by me will eventually emerge a treatise on discipleship which will be useful in the new age. you are accustomed to the teaching of the piscean age upon this subject and also to the piscean interpretation. i

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

efending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one introductory remarks the period of transition- 2- the externalisation of the hierarchy copyright 1998 lucis trust march 1934 one of the results of the world condition a

note of warning and of caution. 3. a third factor is as follows. it has been known for a long time by the mystics of all the world religions and by esoteric students everywhere, that certain members of the planetary hierarchy are approaching closer to the earth at this time. by this i want you to infer that the thought, or the mental attention, of the christ and of certain of his great disciples, the masters of the wisdom, is directed or focussed at this time on human affairs, and that some of them are also preparing to break their long silence and may appear later among men. this necessarily has a potent effect, first of all upon their disciples and on those who are attuned to and synchronized with their- 3- the externalisation of the hierarchy copyright 1998 lucis trust minds, and second

ut by the developments in man himself; they look upon the condition as educational and as constituting only a temporary problem which as it is solved will lead mankind on the way to a still more glorious future. but there is, at the same time, no denying the fact that great and frequently devastating forces have been let loose upon the earth, and that the effect is a cause of grave concern to all the masters, their disciples and workers. the difficulty can, in the main, be traced back to the overstimulation and the undue strain placed upon the mechanism of the bodies, which the world of souls (in physical incarnation) have to employ as they seek to manifest on the physical plane and so respond to their environment. the flow of energy, pouring through from the astral plane and (in a lesser

gnetic appeal was from the side of the watching elder brothers. today, so numerous are the inner and outer disciples, and so many are the world aspirants, the pull and the magnetic appeal are largely equalised, and what will happen in the world unfoldment and in the recognitions by the races will be the result of mutual interplay of the two intents (i am choosing my words with care) the intent of the masters to help humanity, and that of the world aspirants and disciples to aid in that helping. esoterically speaking, a point of contact, a moment of "spiritual intercourse" is imminent, and out of that moment a new world can be born. if that can be brought about, then there can be re-established on earth the condition which was brought to an end in earlier days, when the hierarchy (in order

plans of the council of the hierarchy to meet the immediate human emergency. as i told you before, the plans for humanity are not laid down, for humanity determines its own destiny; the effort is directed towards establishing a closer relationship between humanity and the hierarchy. it is possible for all aspirants and disciples to participate in this effort to the extent of rendering the task of the masters easier by their clarity of thinking, their renewed spiritual effort, and the rededication of themselves to the task of service. to this effort i call you. it is a continuing effort which will be spread over many years. the opportunity will be offered to all true servers and aspirants and, above all, to the new group of world servers to participate in the establishing of the necessary m

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

nd 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 wisdom. 5. the hierarchy, the embodiment of the fifth kingdom in nature, and its magnetic attractive rapport with the human kingdom, the fourth. 6. the effect of all these great groups of lives upon humanity, and the inherent consequences as they work out in the subhuman kingdoms. a study of the above in terms of forces and energy will give some idea of the underlying- 8- a trea

ervening area of the divine consciousness to which we give the- 9- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust name (as far as humanity is concerned) of the spiritual triad an area covered by the higher mental planes, the buddhic and the atmic levels of awareness and of divine activity. the downpouring avataric stimulation is enabling certain of the masters to take some of the major initiations, and to do so far earlier than would otherwise have been possible. thus a great process of ascension and of spiritual attainment is under way, though as yet only its faint beginnings can be traced, owing to the intensity of the point of conflict. hence also many probationary disciples are finding their way into the ranks of accepted disciples, and

reat sumtotal the human soul and the spiritual soul are but aspects or expressions. it is these changes in the "moving, shifting realities" of the soul consciousness and spiritual awareness of the members of the hierarchy which are responsible for the new trends in the life of the spirit and the new methods in training disciples in such an experiment, for instance, as externalising the ashrams of the masters. it is this new approach to life conditions, as a result of the inflow of new energies, which is producing the universal trend towards group awareness, and its highest result in the human family is the taking the first steps towards group initiation. such a thing as group initiation was never heard of prior to the present time, except in connection with the higher initiations emanating

a point of tension in the fourth kingdom in nature, at which point the evolutionary cycle becomes possible and the first dim note of the o.m. can be faintly heard. in the individual man this point is reached when the personality is an integrated and functioning whole and the soul is beginning to control it. it is an accumulative tension arrived at through many lives. this process is expressed in the masters' archives as follows- 36- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achi

th him the seed and water for which the desert cries" the second demand is related to the earlier cry of the disciple, which was sounded forth "over the seas" it refers to the world of glamour in which humanity struggles, and to the emotional world in which mankind is sunk as if drowning in the ocean. we are told in the bible, and the thought is based on information to be found in the archives of the masters, that "there shall be no more sea; i told you that a time comes when the initiate knows that the astral plane no longer exists. for ever it has vanished and has gone. but when the initiate has freed himself from the realm of delusion, of fog, of mist and of glamour, and stands in the "clear cold light" of the buddhic or intuitional plane (the second or middle aspect of the spiritual tr

ALICE BAILEY THE LABOURS OF HERCULES

ld servers through the efforts of our own soul. that soul is a divine son of god, omniscient and omnipotent. as the immortal twin increases in power and brilliance, that of the mortal brother decreases. second, the physical bodies of the aspirants are in no condition to stand the greatly heightened vibration of one who has achieved. the body would be shattered and the brain overstrained if one of the masters made constant contact with a disciple before he had even learned to know nereus as the symbol of his own higher self. when by our own efforts we are beginning to live as souls, and when by our own self-initiated endeavor we are learning to serve and be channels of spiritual energy, then we shall know nereus more intimately; and then, almost inevitably, our knowledge of the work that th

sm; an illustration of sagittarius misused. i had a revelation; god has revealed this, that and the other to me. i immediately impose upon my fellow men my personal interpretation of truth. i see no truth but my truth. i am an aspirant, but all aspirants must interpret truth as i see it; if not, they are not aspirants. you must believe in reincarnation because it is the truth; you must believe in the masters of wisdom because they exist; you must believe this, that and the other. one-pointed, yes. but a little bit of the truth. just so much of the truth as your poor little brain can grasp, and yet such a tremendous revelation to you that you think it is all of the truth. in sagittarius, the first of the great universal signs, we see truth as the whole when we are using arrows of thought ri

and children's children, can see it all happen. christ sounded the note "for the time of the end" when he said "a new commandment i give unto you, that you love one another" the eleventh commandment, eleventh sign. it is only now we are discovering what a marvellous astrologer christ was. he knew that the cycle he inaugurated would pass away, that a new method of work would have to emerge whereby the masters would employ a new mode of reaching humanity, but he prepared the way for his own later work. there are three constellations in aquarius. the southern fish, pisces australes, picturing in connection with aquarius the coming world saviors. note that here, in the culmination of pisces, we have one fish, the avatar, not the two fishes banded together. the second constellation is pegasus

BLAVATSKY H P ANTHROPOGENESIS

u occultism teaches that the vaivasvata manu humanity is eighteen million and odd years old. we say, yes; but only so far as physical, or approximately physical, man is concerned, who dates from the close of the third root-race. beyond that period man, or his filmy image, may have existed for 300 million years, for all we know; since we are not taught figures which are and will remain secret with the masters of occult science, as justly stated in "esoteric buddhism" moreover, whereas the hindu puranas speak of one vaivasvata manu, we affirm that there were several, the name being a generic one (vide supra. we must now say a few more words on the physical evolution of man[[vol. 2, page] 251 answers to objections. archaic teachings in the puranas and genesis. physical evolution. the writer c

e first root-race of mankind- man was on earth in this round from the beginning. having passed through all the kingdoms of nature in the previous three rounds* his physical frame- one adapted to the thermal conditions of those early periods- was ready to receive the divine pilgrim at the first dawn of human life, i.e, 18,000,000 years ago. it is only at the[[footnote(s "follow the law of analogy- the masters teach. atma-buddhi is dual and manas is triple; inasmuch as the former has two aspects, and the latter three, i.e, as a principle per se, which gravitates, in its higher aspect, to atma-buddhi, and follows, in its lower nature, kama, the seat of terrestrial and animal desires and passions. now compare the evolution of the races, the first and the second of which are of the nature of at

of the latter- is too tremendous for us to offer, even to a theosophist, any more detailed accounts of them. during the course of the post-diluvian ages- marked at certain periodical epochs by the most terrible cataclysms- too many races and nations were born, and have disappeared almost without leaving a trace, for any one to offer any description of the slightest value concerning them. whether the masters of wisdom have a consecutive and full history of our race from its incipient stage down to the present times; whether they possess the uninterrupted record of man since he became the complete physical being, and became thereby the king of the animals and master on this earth- is not for the writer to say. most probably they have[[footnote(s* the word "historical" is used, because, alth

r points of the cross, which represent in succession birth, life, death, and immortality 'attach thyself' say the alchemists 'to the four letters of the tetragram disposed in the following manner: the letters of the ineffable name are there, although thou mayest not discern them at first. the incommunicable axiom is kabalistically contained therein, and this is what is called the magic arcanum by the masters("isis unveiled) again- the[[diagram (tau, and the astronomical cross of egypt[[diagram] are conspicuous in several apertures of the remains of palenque. in one of the basso-relievos of the palace of palenque, on the west side, sculptured as a hieroglyphic right under the seated figure, is a tau. the standing figure, which leans over the first one, is in the act of covering its head wit

play of forces. such a metaphysical entity is no more the theological god than that of kant. bishop temple's truce with materialistic science is, in our opinion, impolitic- apart from the fact that it involves a total rejection of the biblical cosmogony. in the presence of this display of flunkeyism before the materialism of our "learned" age, we occultists can but smile. but how about loyalty to the masters such theological truants profess to serve, christ, and christendom at large? however, we have no desire, for the present, to throw down the gauntlet to the clergy, our business being now with materialistic science alone. the latter answers to our question, in the person of its best representatives "we do not know- yet the majority of these act as though omniscience was their heirloom

BLAVATSKY H P COSMOGENESIS

hole" the same may be said of the whole esoteric system. one turn of the key, and no more, was given in "isis" much more is explained in these volumes. in those days the writer hardly knew the language in which the work was written, and the disclosure of many things, freely spoken about now, was forbidden. in century the twentieth some disciple more informed, and far better fitted, may be sent by the masters of wisdom to give final and irrefutable proofs that there exists a science called gupta-vidya; and that, like the oncemysterious sources of the nile, the source of all religions and philosophies now known to the world has been for many ages forgotten and lost to men, but is at last found. such a work as this has to be introduced with no simple preface, but with a volume rather; one tha

er "a few drops of rain do not make a monsoon, though they presage it "no, we are not in the fifth round, but fifth round men have been coming in for the last few thousand years" this was worse than the riddle of the sphinx! students of occultism subjected their brains to the wildest work of speculation. for a considerable time they tried to outvie oedipus and reconcile the two statements. and as the masters kept as silent as the stony sphinx herself, they were accused of inconsistency "contradiction" and "discrepancies" but they were simply allowing the speculations to go on, in order to teach a lesson which the western mind sorely needs. in their conceit and arrogance, as in their habit of materializing every metaphysical conception and term without allowing any margin for eastern[[vol

e such reasons is evident. nevertheless, it is to this reticence that most of the confused ideas of some eastern as well as western pupils are due. the difficulties in the way of the acceptance of the two particular tenets under consideration seemed great, just because of the absence of any data to go upon. but there it was. for the figures belonging to the occult calculations cannot be given- as the masters have many times declared- outside the circle of pledged chelas, and not even these can break the rules. to make things plainer, without touching upon the mathematical aspects of the doctrine, the teaching given may be expanded and some obscure[[vol. 1, page] 171 the mystery of the moon, unveiled. points solved. as the evolution of the globes and that of the monads are so closely interb

tc, a substance* mr. clerk maxwell has stated that the pressure of strong sunlight on a square mile is about 3 1/4 lbs. it is, they are told "the energy of the myriad ether waves" and when they call it a "substance" impinging on that area, their explanation is proclaimed unscientific. there is no justification for such an accusation. in no way- as stated[[footnote(s* referring to the aura, one of the masters says in the "occult world "how could you make yourself understood by, command in fact, those semi-intelligent forces, whose means of communication with us are not through spoken words but through sounds and colours in correlation between the vibrations of the two" it is this "correlation" that is unknown to modern science, yet was many times explained by the alchemists* the "substance"

BLUE EQUINOX

ge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, n

teacher. 84. but it is said .the last shall be the greatest. samyak sambuddha, the teacher of perfection, gaye up his self for the salvation of the world, by stopping at the threshold of nirvana.the pure state. here is further metaphysical difficulty. one kind of nothing, by taking its pleasures sadly, becomes an altogether superior kind of nothing. it is with no hope of personal advancement that the masters teach. personal advancement has ceased to have any meaning long before one becomes a master. nor do they teach because they are such nice kind people. masters are like dogs, which .bark and bite, for .tis their nature to. we want no credit, no thanks; we are sick of you; only, we have to go on. this verse is, one must suppose, an attempt to put things into the kind of language that wou

CHRONOLOGIA RORISPERGIUS

s corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require this or that master. you are perfectly well aware that i have never been taught by any man. god was my guide, though i have the greatest respect for all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the ho

COMMENTARY ON THE SEAL OF THE NINE ANGLES

to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the blac

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

those who knew the secrets to the esoteric mysteries. today we call this process of communication 'channelling. there are many ufo sightings and much research which indicates that there are secret underground and underwater bases for extraterrestrials around the world, central asia among them. i am not saying that blavatsky was negative, only that hitler was influenced by her work. the belief in the masters and the great white brotherhood of discarnate entities promoted by people like the theosophical psychic of the post-blavatsky period, alice bailey,2 is a theme that remains well entrenched in parts of what is known today as the new age movement. alice bailey claimed to 'channel' an entity she called "the tibetan" and she produced a number of books, including hierarchy of the masters, t

ndicated task' with all the energy at his disposal, forgetful of his own personality, with the one purpose of contributing all that lies within him towards serving and the realisation of the plan. this must inevitably also lead to his own progress- not towards self-satisfaction, but by evoking dormant capacities that will mould him into an ever more efficient instrument of service in the hands of the masters [my emphasis] 390 .and the truth shall set you frt oh dear, oh dear, oh dear. here we go again. people follow, masters rule "maitreya" is one of the alice bailey 'masters' and it is on her 'teachings' that creme's organisation is based. at the same new age exhibition i found two other alice bailey-inspired organisations, the lucis trust, formerly the lucifer13 trust, and its offshoot o

DAVID ICKE CHILDREN OF THE MATRIX

ower "far in the past before atlantis existed, men there were who delved into darkness, using dark magic, calling up beings from the great deep below us. forth came they into this cycle, formless were they, of another vibration, existing unseen by the children of earth-men. only through blood could they form being, only through man could they live in the world "in ages past were they conquered by the masters, driven below to the place whence they came. but some there were who remained, hidden in spaces and planes unknown to man. live they in atlantis as shadows, but at times they appeared among men. aye, when the blood was offered, forth came they to dwell among men "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifte

d when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place "but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk

and business tycoons, media owners, and others who run or administer the anunnaki agenda, although the most powerfully reptilian are those who dictate from behind the scenes "sought they from the kingdom of shadows [lower fourth dimension, to destroy man, and rule in his place. exactly. snake and sound "only by magic could they be discovered, only by sound could their faces be seen..but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men" i have learned from a number of sources that the key to lifting this "veil from the face of the serpent"

y create situations, structures, and events, like wars, designed to keep the people in fear of so many kinds. also, when we generate fear, that energy can be absorbed by the fourth-dimensional entities resonating to the same frequency and they use this increased power to recycle back against us in further control. fear connects us to them and feeds them energy "in ages past were they conquered by the masters, driven below to the place whence they came. but some there were who remained, hidden in spaces and planes unknown to man. live they in atlantis as shadows, but at times they appeared among men. aye, when the blood was offered, forth came they to dwell among men..out of the great deep were they called by the wisdom of earth-man, called for the purpose of gaining great power" some resea

t-line gatekeepers and, like traffic wardens and cops, wheel clampers, security guards, and all the other uniformed enforcers, they are the most obvious examples of the masses policing themselves. they think they administer the law when the law administers them. they do not answer to what is right and just in given circumstances, they answer to their masters who introduce the "law" and, in truth, the masters of their masters, the illuminati. gatekeeper "scientists" the foundations of "science" were created by the francis bacon-inspired royal society in london. this "science" claims that we come from oblivion, have a short physical "life, and then return to oblivion. even by its own official history the royal society was created by freemasons- people like the illuminati agent, 406 children

DAVID ICKE THE BIGGEST SECRET

anced knowledge to those who would serve the reptilian agenda. where other non-reptilian initiation schools existed, they were infiltrated and taken over by the babylonianpriesthood. mystery schools have been around for tens of thousands of years, probablyhundreds of thousands, and they are used to pass on advanced knowledge to those thehierarchy and priests decide are worthy enough. in his book, the masters of wisdom, j. g .bennett writes of how the russian mystic, gregori gurdjieff, told him that the mysteryschools went back at least 30,000 to 40,000 years.21 gurdjieff said he had learned this fromcave drawings in the caucasus mountains and turkestan (that area again. i often hearnew age people scream with indignation at the thought that the ancient mystery schoolswere part of the manipu

o the esoteric mysteries.240today we call this process of communication channelling. there are many ufosightings and much research which indicate that there are secret underground andunderwater bases for extraterrestrials around the world, central asia among them. thisconnects with the endless legends and ancient traditions all over the world of a masterrace living within the earth. the belief in the masters and the great whitebrotherhood of discarnate entities promoted by people like the theosophical psychic ofthe post-blavatsky period, alice bailey, is a theme that remains well entrenched in whatis known today as the new age movement. alice bailey founded the arcane esotericschool. she claimed to channel an entity she called the tibetan and she produced anumber of books including hierarc

sters and the great whitebrotherhood of discarnate entities promoted by people like the theosophical psychic ofthe post-blavatsky period, alice bailey, is a theme that remains well entrenched in whatis known today as the new age movement. alice bailey founded the arcane esotericschool. she claimed to channel an entity she called the tibetan and she produced anumber of books including hierarchy of the masters, the seven rays, a new groupof world servers, and new world religion. bailey said that her tibetan master had toldher the second world war was necessary to defend the plan of god. that soundsridiculous to me, but there are many in the new age field who believe that everythingis part of the plan and the will of god, even a global holocaust. it seems like a greatexcuse to do nothing and

en a global holocaust. it seems like a greatexcuse to do nothing and a cop out of mega proportions. we create our own reality andif we change our inner self we will change its outer reflection. inner peace= outerpeace. wars dont have to happen as part of some plan of god. we create them and ifwe change our inner self, our attitudes, we can stop creating them. its just a choice. myown view is that the masters, the great white brotherhood, and this whole concept issomething to be deeply wary of. whenever i hear the term master i cringe.two organisations spawned by alice baileys work, the lucis trust (formerly thelucifer trust) and the world goodwill organisation, are both staunch promoters of theunited nations. they are almost un groupies, such is their devotion. it is interestingto see how

t) and the world goodwill organisation, are both staunch promoters of theunited nations. they are almost un groupies, such is their devotion. it is interestingto see how the new age has inherited truths over the decades in the same way thatconventional religion has done over the centuries. as the followers of christianity haveinherited the manipulated version of jesus, so new agers have inherited the masters.there is too little checking of origins, too much acceptance of inherited belief, i think.certainly there is with the masters and blavatskys great white brotherhood becauseshe admitted in correspondence with her sister, that she had made up their names byusing the nicknames of the rosicrucians and freemasons who were funding her. yettoday all over the world there are hundreds of thousa

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

er four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists take advantage of this "audacity, always audacity, is a saying the masters of the illuminati have always had. something shocking and so far out and considered to be impossible. is audacity. people naturally feel that their leaders generally have their best interest at heart whether they be in a democracy or a government of royalty. leaders may commit errors and may be incompetent. some people may take solace in their belief that most leaders have their countr

DAVIDSON DAN SHAPE POWER

arted to me that there was an intense energy field close to the ground. i could sense/feel this energy above the surface of the ground, during the experience, and have since proved that i can also sense its level while awake. this energy field is green, 6-18 inches high, and flows in waves from south to north. the waves have tremendous amounts of energy. general directions in doing the movements, the masters stood, facing north, with palms together over chest in a prayerful pose. they were all in total control of themselves in mind body and spirit, and every bit the word master 141 implies (i.e, one who has mastered oneself in all aspects. when doing the movements, you should get centered mentally, emotionally, and spiritually before proceeding with the movement. each movement ends in the

gy into your four lower bodies with hands cupped and arms moving in circular arcs toward the body, scooping in the energy. the word "bodies" is used to make you think and visualize the energy going into your mental, emotional, physical, and aetheric bodies. the initial scooping should be done with hands close to the ground doing several scoops, and maintain the scooping as you slowly stand up. as the masters stood up, they fluffed up their aura with a circular motion of moving the hands around in arcs bringing energy into the body. also, they seemed to visualize the energy being drawn into the body. at the end, they flicked their hands, flicking off any negatively qualified energy they might have pulled out of their bodies. the main effect of this movement is that it charges up the four lo

DEMONIC BIBLE

t upon me- behold! the voice of satan; the promise of him who is called amongst ye the accuser and supreme tribune! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the fifteenth key anton lavey writes: the fifteenth enochian key is a resolution of acceptance and understanding of the masters whose duty lies in administering to the seekers after spiritual gods (enochian) ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa dareji; das oado caosaji oresacore: das omaxa monasa i baeouibe od emerajisa iaiadix. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) o thou the governor of the first flame under whose wings are 6,739 whic

DION FORTUNE CEREMONIAL MAGIC UNVEILED

nces were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and the outer planes, points away from any centralised human organisation

. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys to his syst

DION FORTUNE MYSTICAL QABALA

fe to organise into the crystal and cell. the latest researches in physics have revealed that every substance, without exception,has a crystalline structure, and the lines of tension that the psychic perceives as etheric stresses have been revealed by the x-rays [page 166] 14. a very important and very imperfectly understood part in the mysteries is played by those beings who are generally called the masters. different schools define the term differently, and some include living adepts of a high grade among the masters; but we consider that it is advisable to make a distinction between the incarnate and disincarnate elder brethren because their mission and mode of function are entirely different. the title of master should therefore be given only to those who are free from the wheel of bir

in some degree, and to the limitations imposed by old age and physical health. it is not until he is free from the wheel, and functions as pure mystical qabala page 113 consciousness, that he will escape from human bondage to heredity and environment; therefore the same reliance cannot be placed in him that can be placed in the true, disincarnate masters. 15. a very important part of the work of the masters is the concretion of the abstract ideas conceived by the logoidal consciousness. the logos, whose meditation gives birth to worlds and whose unfolding consciousness is evolution, conceives archetypal ideas out of the substance of the unmanifest- to use a metaphor where definition is impossible. these ideas remain within the cosmic consciousness of the logos like the seed within the flo

tance of the unmanifest- to use a metaphor where definition is impossible. these ideas remain within the cosmic consciousness of the logos like the seed within the flower, because there is no soil therein for their germination. the logoidal consciousness, as pure being, cannot upon its own plane provide the formative aspect necessary for manifestation. it is taught in the esoteric traditions that the masters, disincarnate consciousnesses disciplined by form but now formless, in their meditations upon the godhead are able to perceive telepathically these archetypal ideas in the mind of god, and by realising the practical application of them to the planes of form and the line this development will follow, produce concrete images in their own consciousness which serve to bring the abstract ar

able to perceive telepathically these archetypal ideas in the mind of god, and by realising the practical application of them to the planes of form and the line this development will follow, produce concrete images in their own consciousness which serve to bring the abstract archetypal ideas down to the first of the planes of form, called by the qabalists, briah. 16. this, then, is the work that the masters perform in their special sphere, the sphere of the organising, upbuilding, constructive chesed on the pillar of mercy. the work of the dark masters, who are quite different from the black adepts, is performed in the corresponding sphere of geburah, on the pillar of severity, which will be considered in due course. the point of contact between the masters and their human disciples is in

ise from form to force, and for force to descend to form, it must pass through the centre of equilibrium and redemption, to which are assigned the mysteries of the crucifixion. 19. it is to the sphere of chesed that the exalted consciousness of the adept rises in his occult meditations; it is here that he receives the inspirations which he works uut on the planes of form. it is here that he meets the masters as spiritual influences contacted telepathically, without any intermingling of personality. this is the true, and the highest, mode of contact with the masters, contact with them as mind to mind in their own sphere of exalted consciousness. when the masters are seen clairvoyantly as robed beings, the colours of whose robes indicate their ray, they are being perceived reflected into the

DION FORTUNE PSYCHIC SELF DEFENSE

o understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in

ds, taking enormous quantities. he was a man of intensely malignant and selfish disposition, and died unrepentant. she, however, during the course of his last illness, when, being bedridden, he could do no more harm, elected to idolise him, and as soon as he was safely dead, canonised him into the family saint. she was interested in occultism and in the habit of practising meditation and invoking the masters. in spite of all counsel to the contrary, she began to try and get into psychic touch with her husband, invoking him as her guide. like many other men of a sensual disposition, he had clung desperately to life, remaining in articulo mortis for days. fortunately for all concerned, it had been possible to persuade her to have his remains cremated, but despite all persuasion she brought a

of my race, but i had no means of gauging its extent or potency. this was not the kind of tale one could take to scotland yard; moreover, several of my personal friends believed in the bonafides of x. and were taking part in the group he was organising, and i was very anxious not to involve them in any unpleasantness. in my perplexity i resolved to do nothing upon the physical plane and to invoke the masters upon the inner planes. at this time i was not of a grade which is supposed to have direct access to the masters, but i determined to try and get them telepathically, though i did not know whether those to whom i was trying to telepath were human or non-human, incarnate in physical bodies or discarnate entities, for at that time i was not very advanced in my occult studies. all i had to

ELLIS LOW TWELVE 1907

t, the prairies, the mountains i how our blood warms and tingles over these romances of the frontier 1 the brooding twilight of the woods, the flash of the mountain stream, the illimitable sweep of the prairies, the moaning of the night wind among the pines, the sifting of the snow against the log cabin, the sunlight stealing through the forest arches, the shadowy trail, read like an open book by the masters of woodcraft, the matching of the white man's skill against the cunning of the red indian, the encounters in the dismal wilderness, the relentless advance of civilization upon savagery-these are themes that quicken the pulse and hold the interest of the reader enchained. in these tales of the early pioneers by edward s. ellis, we catch the odor of the bark on the trees, of the leaves u

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

certain spanish people who, by the flight and song of birds, meetings with wild animals, and various other means, foretold coming events. according to the fifteenth- century humanist laurentius valla, they carefully preserve among themselves books which treat of this science, where they find rules of all sorts of prognostications and predictions. the soothsayers are divided into two classes, one, the masters or principals, the other the disciples and aspirants. another kind of knowledge is also attributed to them, that of being able to indicate the way taken by horses and other beasts of burden which are lost, and the road followed by one or more persons. they can specify the kind and shape of the ground, whether the earth is hard or soft, covered with sand or grass, whether it is a broad

e years later, and in 1979 he aligned the society with the church of tzaddi, a spiritualist denomination headquartered in boulder, colorado. alper first emerged as a channel in 1975 and has subsequently channeled many volumes of material from moses and the christos. however, he is most known for the three volumes he channeled and published in 1982 as exploring atlantis. according to alper, one of the masters who periodically spoke through him requested that he channel several sessions on atlantis. the several entities channeled during these sessions claimed to have lived there. according to alper s volumes, the atlanteans were extraterrestrials. when their planet became uninhabitable, they used their advanced technology to come to earth. they settled in atlantis, but their island kingdom w

rance of the wounds of christ, which appeared on his body and were seen by many. the work of the aquarian foundation centered upon contact with the ascended masters, who constituted the great brotherhood of cosmic light (termed by some the great white brotherhood, the spiritual hierarchy that mediates divine energies to humanity. many of the sessions during which rhinehart channeled messages from the masters have been recorded, transcribed, printed, and were distributed to the foundations s various centers. the brotherhood affirmed a belief in karma and reincarnation, the evolution of the soul, the law of cause and effect, and the eventual attainment of personal mastery. among those contacted by rhinehart were saint germain, master morya, sanat kumara, and djual khul (all prominent figures

were distributed to the foundations s various centers. the brotherhood affirmed a belief in karma and reincarnation, the evolution of the soul, the law of cause and effect, and the eventual attainment of personal mastery. among those contacted by rhinehart were saint germain, master morya, sanat kumara, and djual khul (all prominent figures in theosophy and the i am movement. also included among the masters were the angel moroni (the angel who gave the book of mormon to joseph smith jr, mahatma ghandi, and flying saucer entities clarion and ashtar. the foundation s last known address was 315 15th ave. e, seattle, wa 98112. sources: rhinehart, keith milton. soul mates and twin rays. seattle, wash: aquarian foundation, 1972. aquarian tabernacle church founded in 1979, the aquarian tabernacl

ent address not obtained for this edition. arcana workshops the arcana workshops, one of the full moon meditation groups operating in southern california, grew out of the program of the arcane school and the teachings of alice bailey, to which it has added insights from the theosophical agni yoga society. the group promotes full moon meditation as a time for transmitting the spiritual energies of the masters to the world. the group also works to unite the efforts of occult groups in southern california to celebrate the three spring festivals (easter, wesak, and goodwill) originally suggested by bailey. arcana workshops literature refers to them as the festivals of aries, taurus, and gemini. the arcana workshops also offers correspondence courses, publishes a number of pamphlets, and sends

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

chy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the disciples, the professed, and the masters. they were originally from bactria, where they governed a little state by laws of their own choice, and by their incorporation in the persian empire, they greatly promoted the consolidation of the conquests of cyrus. their decline dates from the reign of darius hystaspes, about 500 b.c.e, by whom they were fiercely persecuted. this produced an emigration that extended from cappadocia t

tend into the far reaches of one s imagination and experience. since the days of ancient egypt and the pharoahs, magicians have practiced the art of magic. from the prehistoric caves of europe and north america, to ancient greece and rome, to the middle ages, long before the days of vaudeville, and television, archaeological evidence and historical records show that audiences were held captive by the masters of trickery and illusion. in america, from the 19th century success of the american-born illusionist harry kellar to the modern-day magicians, such as doug henning and david copperfield, have captured the attention of the public. since the nineteenth century, when spiritualism took root and gained popularity among the general public, magicians have been skeptical of spiritualist and ps

mpressed by such letters as well as other occult phenomena demonstrated by blavatsky, and played a prominent part in the affairs of the theosophical society. the material received by blavatsky from the mahatmas, both in the letters and in other communications, formed the basis of the particular teachings of the society and constituted a new form of gnosticism. the reception of communications from the masters in some unusual and unlikely circumstances became one claim of the society to special revelatory knowledge. those claims, which had initially impressed some of the leaders of the society for psychical research, led it to delegate richard hodgson to investigate the phenomena in adyar, the madras headquarters. he found extensive evidence of fraud on blavatsky s part in producing and deli

ociety to special revelatory knowledge. those claims, which had initially impressed some of the leaders of the society for psychical research, led it to delegate richard hodgson to investigate the phenomena in adyar, the madras headquarters. he found extensive evidence of fraud on blavatsky s part in producing and delivering the letters and in the arrival of various artifacts, reportedly gifts of the masters. his discoveries included a shrine with a false back in which letters would mysteriously appear overnight to be found the next morning. he was assisted by emma coulomb, a former employee of the society, who claimed to have been a cohort of blavatsky, but who had subsequently turned on her. the publication of the hodgson report created a public controversy and a crisis of major import w

various members have attempted to refute hodgson s (and additional supporting) claims. for example, all now agree that the original mahatma letters to blavatsky were strongly influenced by her personality, since the handwriting and language were typical of her. while skeptics would claim that such influence is an additional sign of conscious fraud, theosophists would claim that this resulted from the masters using her as a medium of communication, in much the same way that a psychic delivers automatic writing. more recently (1980, charles marshall attempted to prove by computer analysis that there is a strong dissimilarity between blavatsky s language and that of the masters. however, the computer program, although extensive, was somewhat arbitrary, being confined to certain prepositions a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

g with twelve venusian masters in the teton mountains in wyoming. religious studies scholar j. gordon melton identifies ballard (who died in 1939) and his i am movement as crucial to the development of the later contactee movement. not only did ballard become the first to actually build a religion on contact with extraterrestrials, he writes, but his emphasis was placed upon frequent contact with the masters from whom he received regular messages to the followers of the world contactee movement. the movement took over the i am [spiritual] hierarchy and changed it into a space command hierarchy (melton, 1995. in the book of the damned (1919, the first volume ever written on the subject that would eventually be called ufology, charles fort (1874 1932) speculated that strange lights and const

eveloped a system of telepathic communication with him, sending thoughts back and forth from their indiana home to his in new york city. emery began to travel widely, dropping out of sight without explanation, then reappearing. just before the onset of world war ii, he informed them that he had met a tibetan master who lived in a hidden valley in that nation. soon he was working under orders from the masters of human destiny, otherwise known as the ancient three. recognizing w. c. hefferlin as a reincarnated engineer who had worked for the ancients long ago, the three asked him for help in constructing a fleet of three hundred-fifty circle-winged aircraft. after the craft were completed, they searched antarctica for the ruins of rainbow city, where the three had lived during their first ea

FULLER J F C SECRET WISDOM OF THE QABALAH

ed land in the conquest of the world is a lie, a lie which protects a sublime truth- the reabsorption of the world into the pure spirit of god. to the masses of the jewish peoples such a statement will be considered blasphemous. yet in the zohar we read: with his ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the ma

disciples' gpurifying h themselves, so that when they attain to the mystic power it may find an equilibrated habitation. for instance, morality, though a gate to the spiritual life, is in no sense its sanctuary; for it is but one of the three great gates- equilibrium of body, heart, and mind. the reason why such innumerable disputes and persecutions have arisen out of the teachings of so many of the masters is that they have considered morality, and frequently sexual morality, as the only gate and the only end. misunderstanding the meaning of moral equilibrium, which demands a balancing of all the moral and so-called immoral forces, and not a suppression of any one category of them, they have so completely secret wisdom of the qabalah page 70 contorted the three-dimensional medium that wh

ch is union with god. there is nothing either created or thought, says juan de la cruz, that can offer to the understanding a means suitable for this union; because the understanding is the obstacle which this union has to surmount. or as the zohar says: with his ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 3 the physical aspect of illuminism is a definite brilliance of the skin and eyes. we read gmoses wist not the skin of his face shone h; 4 this is not a mere figure of speech. the moral aspect is an irresistible attraction, and the intellectual an overwhelming sense of authority which defies contradiction. though to th

ch in itself is neither good nor evil, because it is beyond good and evil, but which possessing stupendous energy can accentuate good and evil by potentizing them, we will enquire into the conception of religions and will attempt to ascertain whether, in spite of their astonishing differences, they do not possess some common denominator. to look for this common factor we must examine the lives of the masters of religion and not the doctrines of their followers because these doctrines and the activities springing from them consist of a mass of lies and unbalanced movements. also we must clear our minds of all the worldly sciences- ethics, aesthetics, philosophy, etc. we must jettison the symbolic language of the masters, and, having swept clean our minds of the dogmas, rituals, and canons o

s that ghis own followers did not know his retreat h. on his return his fame soon spread and no attempt to stamp out babism 12 succeeded. in persia itself the persecution that raged intermittently up to the beginning of the present century has been all in vain. the religion grows and grows, silent and unobtrustive like a plant in the dark. 12 nor are these mysterious retirements, concerning which the masters tell us so little, solely connected with religious manifestations for they are to be found in the lives of many of the philosophers. pythagoras exacted silence and abstinence amongst his disciples for five years; lao-tze retired from the world and was inspired of taoism; plato enjoined meditation on his pupils; and bishop berkeley was wont to retire into solitude at stated periods. onc

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

o more rightthanto call himself princeofwales. he changed the constitution of theorderin essentialswithoutthesmallest authority, and at hisownhand. indeed in refusing to acknowledge athirdorder, it is questionable whether he is validly a member at all (undated letter, probably of1911).brodie-innescontinued 'is there anybenfit in maintaining the concordat?ordo we get any goodoutof it? i understand the masters take precisely the same view' this appeal to the secret chiefs was enough for felkin and the concordat came to an end in1912.at the same time the independent and rectified rite was developingproblems of its own. in general its members were more educated than those of the stella matutina, and while this had its advantages-waite and d. he :s. nicholson,whojoined theorderin1910,worked tog

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ossessing emissariesofthe masters when these ar255 rived in the shape of madame blavatsky and colonel olcott, neitherofwhom was fitted to move in english polite society. they were even further dismayed by the more mundane revelations of richard hodgson, the investigator for the society for psychical research, who reported in 1884 that the wondrous apported letters and objects sent miraculously by the masters to the theosophical society's headquarters at adyar were the result of trickery. he also exposed the mechanism for faking the 'miracles' and accused h.p.b.offraud.thefurore that followed this exposure was the firstofmany in the history of the theosophicalfoundation23society, and it undoubtedly led many members to look askance at eastern wisdom and to seek instead a spiritual heritage n

GOLDEN DAWN RITUALS ZAM3

emon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

wn so that everything is flooded and destroyed. however, through the agency of the creator god tohan, the flat new surface of what had previously been the underside of earth seven is moulded into mountains, valleys and plains. new trees are planted, and new humans born.27 a flood myth of laos and northern thailand has it that beings called the thens lived in the upper kingdom long ages ago, while the masters of the lower world were three great men, pu leng seung, khun k an and khun k et. one day the thens announced that before eating any meal people should give them a part of their food as a sign of respect. the people refused and in a rage the thens created a flood which devastated the whole earth. the three great men built a raft, on top of which they made a small house, and embarked wit

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

od. the connection is dearly there, but who made it, how, and why? and sometimes the values have a humorous touch, but who is the humorist? the cipher contained in liber al is indeed the secret code of the initiates of 19th century magick and occultism, and the cipher of the ufonauts themselves. much is to be said for the revisionist historical notion, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to change the names to protect the adept, but the fact that they can be decoded via the ciphers of al revealed by aiwass years after blavatsky s death indicates p

technology existed, yields a value of 194, equal to computer key. also, achad s key of the rituals, in manifestation= 237= personal computer. virtually none of the cipher work that has been done since 1974 could have been accomplished before the advent of computer technology and the widespread dispersal of the personal computer. crowley died in 1947, achad in 1950. they could not have known, but the masters of the great white brotherhood embedded a key to the cipher of the ufonauts in their very names. lexicon is available to any researcher with a personal computer. 45 7 richard shaver and the mantong cipher until the cipher of the ufonauts was discovered and applied to the lore of ufology, the rumors and reports of human-alien interaction, both past and present, were confined almost excl

th the black lodge are scattered throughout his writings and bear further study. from these writings, one can come to understand that the form of the attack upon the magician can range from political repression to seduction. the great magicians, theosophists and other western sources have devoted even more testimony to the other side of the coin the great white brotherhood or the secret chiefs or the masters. in the early days of the magical revival, the existence of an inner order was taken for granted. this was followed by a long epoch of expose, disillusionment and world weariness. but now, revisionist historians are finding evidence that these groups, usually described in mythic terms, are as material as they are archetypal. they are, in very truth, the inner order in communication wit

mselves, and encourage those in direct contact with them to follow suit on the border where magical philosophy meets with its political implications, the need for secrecy assumes a more practical rationale. the secret chiefs may be secret not because they are myths or immortals, but because they are neither. do the gods leave footprints? the recent revisionist histories, especially paul johnson s the masters, joscelyn godwin s hidden hand articles, and our own work with the ciphers of the secret chiefs (identical with that of the ufonauts) have begun to restore the political component to historical understandings of the magical revival of the late 19th century. for westerners, especially in america, the separation of church and state has been sufficient to make it difficult even to think i

tendency is to use the term master and mahatma interchangably. in our discussion of the super being concept, i have guardedly used the untranslated german term ubermensch. nietzsche also used a term usually translated higher men and his nazi admirers and corrupters long after his death introduced a term usually translated subhuman. magicians have tended, in the english-speaking world, to refer to the masters simply as the secret chiefs of the order. ubermensch and mahatma actually mean the same thing. the sanskrit root words maha( great) and atman( being or soul) and the german uber( over or super) and mensch( man or human) both carry the sense of more highly evolved human being. seen in this light, it can be better understood how mahatma ghandi and the theosophical master k.h. may fall in

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

dless sea of blackness. as you gaze at this scene with your magical sight, see each pyramid as a black-robed master sitting in meditation. each is identical to the other. hold the talisman of vrelp and address the 156x4 masters and say: vran ror-elzap laiad plapli (veh-rah neh roh ra-el-zodah-peh lah-ee-ahdeh pel-ahpeh- lee) by the power of vrelp (var ei-peh) i behold the city of the pyramids and the masters who dwell herein. truly is the pyramid a temple of initiation. truly is the pyramid a tomb. 321 i have cast aside my name. i have cast aside my desire. i have cast aside my life. i am a pile of dust in the city of the pyramids. fifty are the gates of understanding; this is my dual nature. one hundred and six are the seasons thereof; eophan (eh-oh-peh-hah-neh) this colors me with sorrow

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ed her husband to move, and he arranged to take another estate. the family all set out from the mansion, and had got through the better part of the way, when, the log-road being out of repair, the carriage threatens to upset, and the lady cries out in alarm. suddenly a voice from the back of the carriage calls out: never fear, my masters! iskrzycki is with you (nie boj si, pani; iskrzycki z wami. the masters then perceiving that they could not shake him off, turned back to their old house, and lived at peace with the servant until his term expired [english readers will remember tennyson s yes, we re flitting, says the ghost] the alraun or gallows-mannikin in deutsche sagen nos. b3. 84 is not properly a kobold, but a semi-diabolic being carved out of a root, and so diminutive that he can be

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

mbership. the only guide for guardians, in the case of visiting members, is to accept evidence of a receipt for current dues. naturally, members presenting demits should have a membership card showing all dues paid up to the time of demit. new dues in the lodge to which transferred, must begin at the time of admission to such lodge. responsibility for admission to lodges. the guardians as well as the masters are responsible to the order and the supreme grand lodge for the admission into any lodge of anyone who is not a properly initiated member in good standing. if a visitor wishes to attend one full degree, or take an initiation, he should secure a demit from his own lodge for the time of his visit. visitors visitors to a lodge must submit to the rules and laws of such lodge and the const

orkers in the field of physics, will appreciate this rare treat. the life of dalton may be learned from almost any good reference book or encyclopedia. but what follows is taken from his own writings and from my own rosicrucian manuscripts and secret mandamuses. it gives a fair example of how complete and replete with valuable, unpublished, and little known information are the papers possessed by the masters of our order. passing then from the generalities to the specific points of dalton's work, we must make reference to the charts from time to time. i will quote dalton's own words whenever his language is plain enough for our members (for it is often robed with symbolism which requires interpretation. but i shall use my own methods of presenting the facts more often, and when statements

cosmic master would meet the requirements of one who is ready. how to prepare how, then, shall the student prepare most efficiently and with the utmost economy of time? this, too, is an age-old question, asked in 144] the mystery schools of egypt, as it is asked in the arcane schools of our order today. there is but one answer: by taking the preliminary and graded steps in the earthly schools of the masters and attaining the degrees of readiness through directed preparation. hence the establishment of the arcane schools in all lands; hence the great work allotted to them by the masters. where are the great masters and how are they contacted? here we find more difficulty in answering, not because our knowledge is meager, but because language is inadequate to express the sublime facts. ther

ust cease for a time; and nature stops them until the time comes to use them under control after the laws and principles have been learned. therefore, our members are guided and directed in their individual development. and, in addition to the study and practice of the lessons, the one who is truly on the path will give the utmost of devotion to the order, to assist it and its other members, that the masters may be helped by the very ones who will later on seek help and guidance from the masters. special help in development being always ready to render some service to the order, through the order, or because of the order, is a form of devotion which pays each member the greatest dividends in development; for by such service he obligates the order and the cosmic to him, and from the cosmic

st the order or one of its lodges; this will be the result of a growing desire to become a part of the order, more closely allied with its activities. the desire for more light, more monographs, more knowledge, is not the only indication of progress toward the goal, for even the beginners on the path are most anxious in this regard. members often voluntarily plan to review the old monographs, and the masters of the lodges know that this is a very serious indication; it spells magic to the heart of every officer who is anxious to see his members make real progress. there also comes to such members the continued urge to serve; they want to go out and become disciples.lecture, promulgate the great principles, spread light where there is darkness. they seek for opportunities to assist their lo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ifference between meum and tuum. their desire was, without revealing to all the sacred mysteries of initiation, to give the ignorant and the misled, whose burden in life was too heavy for them, hope enough and an inkling into the truth sufficient to support them in their heaviest hours. but the object of both reformers was frustrated, owing to excess of zeal of their later followers. the words of the masters having been misunderstood and misinterpreted, behold the consequences! q. but surely buddha must have repudiated the soul's immortality, if all the orientalists and his own priests say so! a. the arhats began by following the policy of their master and the majority of the subsequent priests were not initiated, just as in christianity; and so, little by little, the great esoteric truths

the powers latent in them through their own exertions and merit. because whatever they may or may not produce in the way of phenomena, they are not false coiners; nor would they throw an additional and very strong temptation on the path of members and candidates: theosophy is not to be bought. hitherto, for the past 14 years, not a single working member has ever received pay or salary from either the masters or the society. q. then are none of your workers paid at all? a. till now, not one. but as everyone has to eat, drink, and clothe himself, all those who are without any means of their own, and devote their whole time to the work of the society, are provided with the necessaries of life at the headquarters at madras, india, though these "necessaries" are humble enough, in truth! but now

and subject it entirely to his evil powers. but our masters will never do that. they have no right, except by falling into black magic, to obtain full mastery over anyone's immortal ego, and can therefore act only on the physical and psychic nature of the subject, leaving thereby the free will of the latter wholly undisturbed. hence, unless a person has been brought into psychic relationship with the masters, and is assisted by virtue of his full faith in, and devotion to, his teachers, the latter, whenever transmitting their thoughts to one with whom these conditions are not fulfilled, experience great difficulties in penetrating into the cloudy chaos of that person's sphere. but this is no place to treat of a subject of this nature. suffice it to say, that if the power exists, then there

ave known men, who, while thoroughly believing in that which you call great psychic, or magic powers, laughed at the very mention of witchcraft and sorcery. a. what does it prove? simply that they are illogical. so much the worse for them, again. and we, knowing as we do of the existence of good and holy adepts, believe as thoroughly in the existence of bad and unholy adepts, or-dugpas. q. but if the masters exist, why don't they come out before all men and page 135 the key to theosophy- hp blavatsky.txt refute once for all the many charges which are made against mme. blavatsky and the society? a. what charges? q. that they do not exist, and that she has invented them. that they are men of straw "mahatmas of muslin and bladders" does not all this injure her reputation? a. in what way can s

that she has gained only insults, abuse, and slanders, which would have been very painful had she not learned long ago to remain perfectly indifferent to such false charges. for what does it amount to, after all? why, to an implied compliment, which, if the fools, her accusers, were not carried away by their blind hatred, they would have thought twice before uttering. to say that she has invented the masters comes to this: she must have invented every bit of philosophy that has ever been given out in theosophical literature. she must be the author of the letters from which esoteric buddhism was written; the sole inventor of every tenet found in the secret doctrine, which, if the world were just, would be recognized as supplying many of the missing links of science, as will be discovered a

ISIS UNVEILED

ur animals, now called cherubim, as ^jrpes of the four symbolical beings which in his visions support the throne of jehovah, had not tar to go for his models. the chaldaeo- babylonian protecting genii were familiar to him; the sed, alaph or kiritb (cherubim, the bull, with the human face; the nergal, human- headed lion; ustur, the sphinz-man; and the nattig, with its eagle's head" the religion of the masters the idolatrous babylonians and assyrians was transferred almost bodily into the revealed scripture of the captives, and from thence came into christianity. already we find ezekiel addressed by the ukeness of the glory of the lord "as son of man" this peculiar title is used repeatedly 573. agaitwt herttiet. ill, xi, 1 8. 574. zokar, iii, p. 104; am5t. ed. 574a. i. myer: qabbalah. pp. 22

JASMUHEEN THE FOOD OF GODS

in our cells and we will provide a step by step process for this in chapter 11. question 1: why do we have a stomach and teeth if we are not meant to eat physical food? answer q1: our current digestive system has evolved over time to mirror our beliefs and as these change so will our digestive system. the fact is that we can do anything we choose when we merge again with our dow power, for we are the masters of our own body and as such every cell of our body is constantly listening to our thoughts, words and actions to which the molecules and atoms then adjust themselves in response. as we are the first generation of light eaters in the west we are also dependant upon the process of evolution for the inner system to change. however in time the future generations of light eaters internal ci

tor god of our system we need to get refined enough to match its beat. obviously a person who is anchored in the beta field will have a limited awareness of the virtues and gifts that they possess that are only revealed when they move into the alpha or theta fields. gifts like telepathy and other paranormal powers become real and blossom further when we commit to the practice of virtue and act as the masters that we are. divine nutrition: the madonna frequency& the food of gods with jasmuheen 170. chapter 11. part 3 research done and research recommended divine nutrition findings as more and more individuals tune themselves to the divine nutrition channel and allow it to provide level 3 nourishment for them, our curiosity regarding the type of research that needs to be done in this field e

1959. began focus on vegetarianism. 1964. began to study chi. 1971. discovered the languages of light. 1974. initiated into ancient vedic meditation and eastern philosophy. 1974. began periodic fasting. 1974. discovered telepathic abilities. 1975- 1992. raised children, studied and applied metaphysics, had various careers. 1992. retired from corporate world to pursue metaphysical life. 1992. met the masters of alchemy. 1993. underwent prana initiation and began to live on light. 1994. began 7 year research project on divine nutrition and pranic nourishment. 1994. began global service agenda with the ascended masters. 1994. received the first of 5 volumes of channeled messages from the ascended masters. 1994. wrote in resonance. 1994. founded the self empowerment academy in australia. 1994

e the blueprint for paradise. 1999- 2001. began m.a.p.s. ambassadors international training retreats. 2000. international tour dancing with the divine to facilitate the election of an etheric government in 28 key cities and also shared the luscious lifestyles program. l.l.p. 2000- 2001. wrote cruising into paradise an esoteric coffee table book. 1999- 2001. wrote divine radiance. on the road with the masters of magic and. 2001. wrote four body fitness: biofields and bliss book 1. 2000- 2001. launched the ophop agenda one people in harmony on one planet. 2001. wrote the book co-creating paradise: biofields and bliss book 2. 2001. launched recipe 2000> as a tool to co-create global health and happiness; peace and prosperity for all on earth. 2002. launched www.jasmuheen.com with its perfect

etary peace by eliminating the root reasons and causes of war and terrorism. this manual is a timely, perfect action solution for the chaos of this current millennium. available only as a free e-book. also in english. deutsch. espanole. francais. italiano. dutch. romanian. portugues. czechoslovakian. croatian. http//www.selfempowermentacademy.com.au/htm/peace.asp divine radiance: on the road with the masters of magic: a detailed account of the life of the messengers of the masters of magic. a heart book filled with transformational tools and stories of jasmuheen s interaction and experience with the ones she calls the masters of alchemy plus tips for improving our divine communication, divine revelations and more. add this e-book to shopping cart http//payloadz.com/go?id=59297 streams of c

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ignity and power of humanity as it should be. the third row of drooping lilies represented the initiates of the mysteries of osiris, reaching down into the world in order to devote themselves to the helping and enlightenment of humanity. 181. these three grads of initiates seem to correspond in a general way to three other divisions or grades of the occult life which i have described at length in the masters and the path. there are first those on the probationary path, who are aspiring to enter the path proper, and are doing everything in their power to purify themselves, to develop their character, and to serve humanity with unselfish love under the guidance of the masters. then come those who have been initiated into the great white brotherhood, and have thus entered on the path proper;

f, however, those men who are already somewhat developed at those levels will lay themselves open to receive that force, and slow down its vibrations by passing them through their own subtle bodies, it can then be poured out upon the world at large in an assimilable form. and this is a great part of the work that is being done by all those who wish to co-operate with him. 350. i have explained in the masters mad the path how one who approaches a master of the wisdom with a view to becoming his pupil and working under him for the good of mankind, is first drawn into a wonderfully intimate association with that master, so that he may become a perfect channel for the distribution of spiritual forces. precisely the same thing on a much smaller scale is being done by every human being who wishe

is with the aid of the mind that he casts off the five fetters to further progress (namely, the delusion that his personal self is the real self, doubt about the reality of spiritual things, superstition, and unreasoning likes and dislikes) and so enables the spiritual will to express itself in his life. about these stages, and the great initiations that accompany them, i have written in full in the masters and the path. they are mentioned here to show why it is that the j.d. acts between the w.s.w. and the w.j.w. and the s.d. acts between the r.w.m. and the w.s.w. they explain also why it is that the w.j.w. takes charge of the e.a.s, and the w.s.w. of the f.c.s, while the m.m.s may be considered to be under the immediate charge of the r.w.m. as the open lodge is a place where the brn. ar

xamination of the masonic ritual, p. 31) 608. the f.c.s pass into that chamber, says the explanation of the t c b c, to receive their wages, which they do without scruple and without diffidence. the f.c.s have no scruple about taking that which they have earned, and have no doubt that they will be paid exactly what they deserve. this refers not only to the perfect fairness and absolute justice of the masters of the great white lodge (one of whom once said, gingratitude is not one of our vices h, but also to the great law of karma. that is a divine law relating living beings to their environment in this world, so that a man shall be given that for which he has worked, neither more nor less. it is therefore god fs will that every man shall have what is his due; he need not fear to take what

d which exists from eternity to eternity. so we endeavour to carry out the precept of our ritual: 713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingdom. it entered that kingdom by the gate of individualization

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

s been five great initiations, which in christian teaching have been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egyptian symbolism was adopted by his followers, and was later woven into the gospel story. in the masters and the path i have given an account of certain of the ceremonies of initiation used in the great white brotherhood at the present day. the egyptian rituals were in some respects slightly different from these in form, although their essence was identically the same; for the egyptian lodge possessed the tradition handed down from the initiates of atlantis, which was somewhat modified in

ies the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity 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

ould certainly have killed anyone who stood in the way of anything they wished; so the existence of the true mysteries was not made public; and no one knew of them until he was deemed, by those who could judge, worthy to be admitted into them. the teaching of these higher degrees is still open to the worthy, and to the worthy alone; but certain conditions must be fulfilled, as i have explained in the masters and the path. 385. thus the mysteries of eleusis corresponded closely with those of egypt, though they differed in detail; and both these systems led their initiates, when properly prepared, to that wisdom of god which was before the beginning of the world. we in masonry do not inherit the eleusinian succession directly, although something of its inspira-tion and influence was transmit

more into the hands of the church, which grew very suspicious of secret societies, and suppressed them with great vigour. she did not, however, persecute the operative masons, whom she regarded as a body of men wisely guarding the secrets of their trade, which she supposed to be concerned with the measurements of columns and arches, quantities for the mixing of mortar, and other such things. 447. the masters of the white lodge, therefore, intentionally confused the symbolical with the operative working and thus preserved blue masonry, but permitted the higher wisdom to sink for the time out of sight. thus they provided for such of the egos born in europe as could not develop under the cruder teaching which was mis-called christianity. 448. this effort to preserve the mysteries in the dark

w to break the continuity of view which is presented to us(*r. f. gould. a. q. c. xvi, 30) 602. the decay of the operative lodges, noted earlier in this chapter, had a disastrous effect upon the ancient ritual which had been handed down orally from lodge to lodge and from master to master from the days of the roman collegia. no word of it might ever be written, and it had to be learnt by heart by the masters and officers of the lodges. by the time, however, that we reach the days of the revival, this oral tradition had become much corrupted, and although the ancient ritual actions were still remembered, the words accompanying them had degenerated into mere verbal jargon, often quite unintelligible to those who recited it. one example will be sufficient to indicate the state of affairs. sev

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

and were chronicled by the reverend charles ludwig dodgson; all but woodford had been members of the sria, but it was woodford who in 1885 inherited the magical manuscripts that had been owned by hockley. westcott proceeded to decode them, and mathers then built a new magical system upon them. these papers also included the nuremberg address of one anna sprengel, a rosicrucian adept in touch with the masters in the east. mathers claimed to have written to her, and to have received a great mass of information and rituals, along with a charter for the isis-urania temple. after the other two founders died, westcott resigned in 1887 to concentrate on the sria, of which he was supreme magus, leaving mathers in complete control of the hogd. in 1892 mathers moved to paris, where he married moira

LIBER ALEPH

eat scroll of learning. but the vellum of the scroll is of man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and v

of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. but the way that leadeth to the other form of this vision of beatitude, to wit, science is gnana yoga or raja yoga, of which i have written only here and there, as one who should throw great stones upon the earth in disorder, by default of building them nobly into a pyramid. and of this do i heartily repent me, and ask of the god thoth that h

and their necessity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare all for its fulfilling. it is then the possession of this quality which determineth thy manhood; for without it thou art not impelled to magick, and thy will is but the slave s endurance and patience under the lash. for this cause, the bull being of osiris, was it necessary for the masters of the aeons to incarnate me as more especially a lion, and my word is first of all a word of enlightenment and of emancipation of the will, giving to every man a sprint within himself to determine his will, that he may do that will, and no more another.s. arise therefore, o my son, arm thyself, haste to the battle! l liber aleph vel cxi 156 ew de viro (of the man) earn now that this l

rning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years i was not willing to avail myself thereof. now mark well this, o my son, that this path was peculiar to the law of my star, and none other should follow me herein, or seek to follow me, for he hath his own proper orbit. o my son, err

LIBER ARARITA

lve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college

LIBER DCCCLX JOHN ST

ith violence for a few hours and then go out.and nothing done .not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselv

ling thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. konx om pax [with these mystic words the mysteries eleusinian were sealed..ed] 10.00. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so that all might be absolutely correct. one thing strikes me as worthy of mention. last night when i went into the restaurant to speak to roland, my liber dccclx 34 distaste for food was so intense that the smell of it caused real nausea. to-day, i am perfectly balanced, neither hungry nor nauseated. this is indeed more important than it seems; it is a sure sign when one sees a perso

magical strain. anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o.clock and begin upon the stroke. o.m. 7= 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc, renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he john st. john 91 cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewi

ne. the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living.1 amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxem

LIBER DCCCXI ENERGIZED ENTHUSIASM

it is rational to suppose such a man gpossessed of a devil h; and the difference between the madman and the genius is not in the quantity but in the quality of their work. genius is organized, madness chaotic. often the organization of genius is on original lines, and ill-balanced and ignorant medicine-men mistake it for disorder. time has shown that whistler and gauguin gkept rules h as well as the masters whom they were supposed to be upsetting. iv the greeks say that there are three methods of discharging the leyden jar of genius. these three methods they assign to three gods. these three gods are dionysus, apollo, aphrodite. in english: wine, women and song. now it would be a great mistake to imagine that the greeks were recommending a visit to a brothel. as well condemn the high mass

LIBER LXVII THE SWORD OF SONG

hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we are in the midst of jingoism and religious revival, we may be standing on the edge of some gigantic precipice, over which we may cast all our impedimenta of lies and trickeries, political, social, moral and religious, and (ourselves) take wings and fly. the comparison between myself and the masters of english thought i have named is unintentional though perhaps unavoidable; and though the presumption is, of course, absurd, yet a straw will show which way the wind blows as well as the most beautiful and elaborate vane: and in this sense it is my pmost eage hope that i may not unjustly draw a comparison between myself and the great reformers of eighty years ago* so it is usually su

LIBER XXXIII AN ACCOUNT OF AA

in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the tr

ount of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man fs capacity and to revivify the dead letter. an account of a a 3 through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction

LOGOMACHY OF ZOS

permitted or desirable. seek your environment and adapt it: do not ask z..q$ 5! e. i know only vaguely what i have made from self into myself. if others loved themselves half as much as i do, there would be no wars. everything would seem less dangerous than reality, for everyone would escape or unrender it. vitality of idea, vitality of form and balance of composition. these are the essentials of the masters who make their truths live. when you are bored it is evidence of disease. you are going blind, deaf, or are paralyzed, etc. friendship is only the refraction of a desire for a fuller self. until i am god in myself, i am nothing to god. we are much worse in prospect than in retrospect. passion is purchased by passion. those of small desires will only bleed you and make you as necessitou

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nfluenced by the cyrenaic doctrines were hegesias, anniceris, theodorus, and bion. the sect of the academic philosophers instituted by plato (427-347 b.c) was divided into three major parts--the old, the middle, and the new academy. among the old academics were speusippus, zenocrates, poleman, crates, and crantor. arcesilaus instituted the middle academy and carneades founded the new. chief among the masters of plato was socrates. plato traveled widely and was initiated by the egyptians into the profundities of hermetic philosophy. he also derived much from the doctrines of the pythagoreans. cicero describes the threefold constitution of platonic philosophy as comprising ethics, physics, and dialectics. plato defined good as threefold in character: good in the soul, expressed through the v

perfectly still there was always a rumbling sound in brass bowls. he once addressed a prayer to the spirit of a river and out of the water arose a voice "pythagoras, i greet thee" it is claimed for him that he was able to cause d mons to enter into water and disturb its surface, and by means of the agitations certain things were predicted. after having drunk from a certain spring one day, one of the masters of pythagoras announced that the spirit of the water had just predicted that a great earthquake would occur the next day--a prophecy which was fulfilled. it is highly probable that pythagoras possessed hypnotic power, not only over man but also over animals. he caused a bird to change the course of its flight, a bear to cease its ravages upon a community, and a bull to change its diet

been revealed. the mount upon which stands the house of the rosy cross is still concealed by clouds, in which the brethren hide both themselves and their secrets. michael maier writes "what is contained in the fama and confessio is true. it is a very childish objection that the brotherhood have promised so much and performed so little. with them, as elsewhere, many are called but few are chosen. the masters of the order hold out the rose as the remote prize, but they impose the cross on those who are entering (see silentium post clamores, by maier, and the rosicrucians and the freemasons, by de quincey) the rose and the cross appear upon the stained glass windows of lichfield chapter house, where walter conrad arensberg believes lord bacon and his mother to have been buried. a crucified r

unningly hidden in the allegories and emblems of hermetic philosophy. unless a man be "born again" he cannot accomplish the great work, and if the student of alchemical formul will remember this, it will save him much sorrow and disappointment. to speak of that part of the mystery which is concerned with the secret life principle within the actual nature of man, is forbidden, for it is decreed by the masters of the art that each shall discover that for himself and on this subject it is unlawful to speak at greater length. next: the theory and practice of alchemy: part two sacred texts esoteric index previous next p. 157 the theory and practice of alchemy part two all true philosophers of the natural or hermetic sciences begin their labors with a prayer to the supreme alchemist of the unive

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d who are on the earth die, he shall be safe. and this posterity shall begeton the earth giants, not spiritual, but carnal.(book of enoch)i am offspring of the serpent-nature and a corruptor's son. i am the son of he who..sits onthe throne and has dominion over the creation beneath the heavens.(book of acts)only by magic could they be discovered, only by sound could their faces be seenbut yeknow, the masters were mighty in magic, able to lift the veil from the face of the serpent, ableto send him back to his place. came they to man and taught him the secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personag

tiamat,they made ready to leave this solar system and return to their own. they had to leavein a hurry, so as not to be hindered by the cosmic forces which would be unleashedthroughout the solar system. because of their haste, they did not have time to preciselyscan the planet earth, and so they did not locate their enemies hidden deep within thecaverns and beneath the seas of pre-diluvian earth. the masters of the nephilim wererelatively convinced that even if their enemies were on earth they could not survivethe paroxysms and furor that tiamats obliteration would bring on. however, theseunknown pursuers did not just leave our solar system without instigating precaution-ary measures. before they made the journey back to their own planet, they establishedan etheric barrier around our plane

n the dark without light, and him maketh them to stagger like a drunken man(job 12:25) the youth are especially vulnerable. drugs and perversions of every kind, are madeattractive and chic. the hard drugs that are taken by teens are also made available bythe elites and the modern dionysian cults they fund. every decade they provide someother bromide or toy to distract and befuddle the masses. and the masters have evencreated designer diseases to thin the herd. fabian elitist bertrand russell spoke on thepopulation explosion in this demonic manner: hitherto, in this regard wars have been disappointing..we need to bring into being anotherblack plague from the sword to the syringe104atlantis, alien visitation, and genetic manipulation v aldamar v alerian, ida honoroff, eustace mullins, and ot

, living in villages from which henever strayed, except in the service of his feudal lords. the life of rural and agricul-tural man was certainly not his own. we forget that due to the suppression of historicaldata the pedestal of the present centuries does not provide a very good vantage pointfor reviewing the past. given the structure of pre-industrial society, nothing couldhave been easier for the masters than the total takeover of empires, resources, andminds. just because one does not have an actual mark on their forehead or a physicalgun to their head does not mean they are free. today, we are free only to do what weare told. we need to be reminded that there are two main methods of affecting changesand imposing control on any animal. the first method is by direct training. this isac

same masters of deception..your will is leaving you, slipping away, and you are now beneath my influence. thoughyour eyes are open, and you seem aware, you are in fact asleep, your faculties dormant, yourability to act and think, subservient to my will (the devil rides out with christopher lee)some, in typical freudian fashion, react to their relative impotency by pathologicalidentification with the masters. under self-delusion, envy, and awe, this group falls instep even faster, going where they are told, working where they are told, and thinkingwhat they are told to think. the line between man and automaton becomes negligible:ours is the age which is proud of machines which think and suspicious of men who try to (h. m. jones)in our dreams we have limitless resources and the people yield

MORALS AND DOGMA

ame, and everywhere carefully concealed. the occult philosophy seems to have been the nurse or the godmother of all religions, the secret lever of all the intellectual forces, the key of all divine obscurities, and the absolute queen of society, in the ages when it was exclusively reserved for the education of the priests and kings. it had reigned in persia with the magi, who perished one day, as the masters of the world had perished, for having abused their power. it had endowed india with the most marvellous traditions, and an incredible luxury of poetry, grace, and terror in its emblems: it had civilized greece by the sounds of the lyre of orpheus: it hid the principles of all the sciences, and of the whole progression of the human spirit, in the audacious calculations of pythagoras: fa

signification; they are religious, philosophical, and natural. the philosophal gold, in religion, is the absolute and supreme reason: in philosophy, it is the truth; in visible nature, the sun; in the subterranean and mineral world, the most perfect and pure gold. it is for this that the pursuit of the great work is called the search for the absolute; and the work itself, the work of the sun. all the masters of the science admit that it is impossible to attain the material results, unless there are found in the two higher degrees all the analogies of the universal medicine and of the philosophal stone. then, they say, the work is simple, easy, and inexpensive; otherwise, it consumes fruitlessly the fortune and lives of the seekers. the universal medicine for the soul is the supreme reason

gently, with much industry "it ascends from earth to heaven, and again descends to earth, and receives the force of things above and below "thou shalt by this means possess the glory of the whole world, and therefore all obscurity shall flee away from thee "this is the potent force of all force, for it will overcome everything subtile, and penetrate everything solid "so the world was created" all the masters in alchemy who have written of the great work, have employed symbolic and figurative expressions; being constrained to do so, as well to repel the profane from a work that would be dangerous for them, as to be well understood by adepts, in revealing to them the whole world of analogies governed by the single and sovereign dogma of hermes. so, in their language, gold and silver are the

. there is light in gold, gold in light, and light in all things. the disciples of hermes, before promising their adepts the elixir of long life or the powder of projection, advised them to seek for the philosophal _stone. the ancients adored the _sun, under the form of a black stone, called elagabalus, or heliogabalus. the faithful are promised, in the apocalypse, a white stone. this stone, says the masters in alchemy, is the true _salt_ of the philosophers, which enters as one-third into the composition of azoth. but azoth is, as we know, the name of the grand hermetic agent, and the true philosophical agent: wherefore they represent their salt under the form of a cubical stone. the philosophal stone is the foundation of the absolute philosophy, the supreme and unalterable reason. before

o truth and light; which is the first and indispensable operation of the great work, which leads to the secondary adaptation, and enables the creators of the spiritual and living gold, the possessors of the true philosophical salt, mercury, and sulphur, to discover, by the analogies of nature, the natural and palpable gold. to find the philosophal stone, is to have discovered the absolute, as all the masters say. but the absolute is that which admits of no errors, is the fixed from the volatile, is the law of the imagination, is the very necessity of being, is the immutable law of reason and truth. the absolute is that which is. to find the absolute in the infinite, in the indefinite, and in the finite, this is the magnum opus, the great work of the sages, which hermes called the work of t

MOTTA MARCELO THE COMMENTARIES OF AL

her big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job f

on and a few of the siva& kali worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the temple. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but is not the star. this also is sec

hey slowly purify and equilibrate the sheaths of the self, start aspiring to emancipation, and eventually become capable of facing the horror, the abomination of desolation their own selves. thus, from the point of view of the supernals, although the "black brother" becomes a demon, this demon bows its head to choronzon 333 and becomes a blind instrument of destiny. his activity helps the work of the masters of the temple. he is forced to work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aethyr, which describes the circumstances in which choronzon manifests itself, and the attitude that forces c

ence as they really are, and enjoy life with the quiet wisdom of cattle. it is our duty to see to it that this class of people lack for nothing. the patriarchal system is better for all classes than any other; the objections to it come from the abuses of it. but bad masters have been artificially created by exactly the same blunder as was responsible for the bad servants. it is essential to teach the masters that each one must discover his own will, and do it. there is no reason in nature for cut-throat competition. all this has been explained previously in other connections; here it is only necessary to emphasize the point. it must be clearly understood that every man must find his own happiness in a purely personal way. our troubles have been caused by the assumption that everybody wante

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

fices) who had the greatest renown "this side of the sea" and placed at their head the extremely skilled ansigis, abbot of the abbey of fontanelles (abbey of saint wandrille).15 the same text tells us that among the most expert workers who were laboring on the cathedral and buildings of aix la chapelle there were also serfs who had been sent by their lieges. we should note this opposition between the masters and workers from "this side of the sea" who were free and no doubt products of a byzantine college, and the autochthonous workers of servile status proof that no association of free builders existed in the frankish kingdom. notre-dame of aix la chapelle is modeled on italo-byzantine structures. the role played by the greeks in its construction is reported by a fourteenth-century author

tue of similar but earlier powers conferred within a sovereign censive district that could only be that of the temple. the mention of predecessors shows that their origin and consequently that of a templar carpenter association was already old history. master fouques's dual role is again confirmed by the first article of the rule "firstly, master fouques of the temple says, when the craftsmen and the masters of the said carpenter trade of the king was given him, he was sworn to all the masters of said crafts" there is quite a distinction between the "trades (of the carpenter of the temple" on the one hand, and the trades of the "king's carpenters" on the other. it also appears that the custom of temple carpenters, which became the rule of the organization of carpenters of the provostship w

or a community of builders are those we have already cited, coming from the common cloister of montpellier, which date back to 1196 and which were sanctioned by guillaume viii, lord of montpellier* the names of several particularly skilled architects of this "mastery association" such as bertrand, maistre de piera, and guillaume alesta, magister lapidum in 1273,2 have been preserved it seems that the masters of stone (magistris lapidum) of nimes* these statutes were reformed in 1284. 148 from the art of building to the art of thinking formed a community at a very early date. in 1187 raymond v, count of toulouse, granted them jurisdictional privileges in return for certain fees and for personnel to give military service aiding in the demolition of enemy castles.3 in paris the oldest brother

ion of paris. it forbids any staging of sacred texts, mainly the mysteries, which consisted of episodes from the passion of christ. the officiality of paris eventually confirmed this condemnation. we will see that this ban was not at all the case in england, where the mysteries became standardized and where the word mystery eventually acquired the meaning of the word craft.9 a responsibility that the masters had to support in the royal provostship of paris was also one they found highly irritating: that of the watch. several trades had obtained an exemption from this duty, notably the stonecutters and mortar makers. the nominal heads of the trades, as we said earlier, were the craft masters, great officers, or private citizens to whom these trades were pledged. their role was chiefly honor

ces, and like tetillon, a monk of saint gall abbey, who was known throughout germany in the eleventh century as a preacher, professor, latinist, mason corporations in france 153 hellenist, painter, architect, carver, and astronomer, they often possessed extensive knowledge of all fields. proof of the high esteem in which they were held is shown by the many commemorative monuments to the memory of the masters of the works that were erected in the cathedrals and other buildings they built. among these we can cite figures of masters of the works carved on the medallions of the cathedrals of amiens and reims, the inscription carved in 1257 on the portal of notre dame in paris in honor of jean de chelles, and that of pierre de montreuil in the chapel of the virgin in the parisian church of sain

NEW WORLD ORDER OR OCCULT SECRET DESTINY

the new age welcomes these goals and looks to the light of masonry as its esoteric basis for occult initiation into the new world order. benjamin creme writes: the new religion will manifest, for instance,through organizations like masonry. in freemasonry is embedded the core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-founder of lucifer publishing company (now called lucis trust, foster bailey, concurs, is it not possible from a contemplation of this side of masonic teaching that it may provide all that is necessary for the formulation of a universal religion (the spirit of masonry p.113) foster bailey states that masonry is the descendant of, or is founded upon, a d

ONYX TABLET OF SET

nition are to be raised, they will be taken to tos.masters. the recognizing masters should of course post their notices on tos.priests with as detailed and principled a report on their candidate as they choose to provide. this will serve two functions: it will introduce the candidate in a positive light, and it gives each master a chance to speak on the virtues of the priesthood. the virtues that the masters comment on should stimulate discussion among the priesthood as we consider that essential question "what does it mean to be a priest. 2. if it is feasible, i would like to see two lists. i thought this up about three this morning, priestess webb told that magister menschel had sent her a similar suggestion.one for priesthood administration with short notices and requests for fast info

need to put a schedule together to give people an idea of what kind of events they want to attend, and what events they are required to attend, so they can plan their time at conclave for optimum benefit. this schedule is usually sent out at least 30 days before conclave after everyone has a chance to have input and reserve space for their activities.my policy is to contact the priesthood iii and the masters first and let them know i am taking requests for space in the schedule. it goes without saying that the high priest gets first preference for anything he wants or requires regarding the schedule time slots and meeting rooms. i usually try to schedule the most important events during the last 3 days of conclave since some people may not be able to attend the whole thing. if conclave is

hey do not, they will cease. this should be viewed as normal flux within the temple, not cause for concern. levels of communication in the temple of set "a cat may look at a king; the newest i* may, if so desired, address questions or communications to a vi. however in normal circumstances it is anticipated that the priesthood iii* will be the primary point of contact for i*/ii* setians, and that the masters of the temple iv* will be the primary contact for the iii. all initiates of the priesthood are expected to participate in the intercommunication roster in the crystal tablet of set accordingly. the remarks field of the data page will also be the place where basic information concerning any pylon headed by that priest or priestess will be presented. information within the temple of set

ffected by it. the sapphire tablet is similar in concept to the ruby tablet, but contains papers of a sophistication and complexity as would be confusing or misleading if disseminated at the ruby tablet level. it is somewhat analogous to the "levels 4& 5" classifications of the reading list. initiates of the priesthood of set iii* are respectfully requested to honor the experience and judgment of the masters of the temple in reserving such papers for those fellow masters who have the perspective and understanding to interpret and apply them as their authors intended. the amethyst and topaz tablets are properly considered as additions to the sapphire tablet in that they are available to all masters of the temple. they will contain documents of sapphire tablet level which pertain specificall

the opportunity to create a special place within me- a sepulcher. through this ritual experience of what is called *death, i gave myself permission to trust what i was becoming. maybe now i could accept this haunting presence? i sought the advice of those i knew. it was not yet time. as my quest was true, i understood and continued in my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesth

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f venus and the exaltation of the moon. he is the reflective or mystical aspect of the masculine. he is the thinker as the emperor is the doer. his colours unlike those of the emperor, vary considerably. red, orange, maroon, deep brown, and chestnut brown, suggest veiled thought, interior power, endurance, contemplation and reconciliation. this card frequently indicates the hidden guardianship of the masters. v1. the lovers. the impact of inspiration on intuition, resulting in illumination and liberation-the sword striking off the fetters of habit and materialism, perseus rescuing andromeda from the dragon of fear and the waters of stagnation (note: incidentally note that this is the design of the order card. andromeda is shown manacled to a rock, the dragon rising from the waters at her f

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

entire creation, the work and mirror of god, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual premises, the enigma which has god for its answer that is to say, supreme and absolute reason. these ten primary notions attached to the ten first characters of the primitive alphabet, signifying both principles and numbers, are called the ten sephiroth by the masters in kabalah. the sacred tetragram, drawn in the following manner, indicates the number, source and correspondence of divine names. to this name of jotchavah, written by these four-and-twenty signs, crowned with a triple flower of light, must be referred the twenty-four thrones of heaven and the twenty-four crowned elders in the apocalypse. in the kabalah the occult principle is called t

ile by alchemists, and are necessity and liberty in the absolute order. the diversity of the forms which abound in nature is explained, in this treatise, by the diversity of spirits, and monstrosity by divergence of efforts. its study and understanding are indispensable for all adepts who would fathom the mysteries of nature and devote themselves seriously to the search after the great work. when the masters in alchemy say that little time and money are needed to accomplish the works of science, above all when they affirm that one vessel is alone needed, when they speak of the great and unique athanor which all can use, which is ready to each man's hand, which all possess without knowing it, they allude to philosophical and moral alchemy. as a fact, the strong and resolute will can arrive

s of those who are in our world no longer, and by this means are accomplished those mysteries of necromancy which are so contested and at the same time so real. the kabalists who have discoursed concerning the world of spirits have described simply what they have seen in their evocations. eliphas levi zahed, who writes this book, has evoked, and he has seen. let us state, in the first place, what the masters have written on their visions or intuitions in that which they term the light of glory. we read in the hebrew book concerning the revolution of souls that there are three classes of souls the daughters of adam, the daughters of angels and the daughters of sin. according to the same work, there are also three kinds of spirits captive, wandering and free. souls are sent forth in couples;

obscure passage in genesis: god created love by placing a rib of adam in the breast of the woman and a portion of the flesh of eve in the breast of the man, so that at the bottom of woman's heart there is the bone of man, while at the bottom of man's heart there is the flesh of woman an allegory which is certainly not devoid of depth and beauty. we have referred, in the previous chapter, to what the masters in kabalah call the embryonic condition of souls. this state, completed after the death of the person who thereby possesses another, is commenced often in life, whether by obsession or by love. i knew a young woman whose parents inspired her with a great terror, and who began suddenly to inflict upon an inoffensive person the very acts she dreaded in them. i knew another who, after par

o seek for the philosophical stone. what is this stone, and why is it so called? the great initiator of the christians invites his believers to build on the stone or rock, if they do not wish their structures to be demolished. he terms himself the cornerstone, and says to the most faithful of his apostles, thou art peter (petrus, and upon this rock (petram) i will build my church. this stone, say the masters in alchemy, is the true salt of the philosophers, which is the third ingredient in the composition of azoth. now, we know already that azoth is the name of the great hermetic and true philosophical agent; furthermore, their salt is represented under the figure of a cubic stone, as may be seen in the twelve keys of basil valentine, or in the allegories of trevisan. once more, what is th

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

and look at one another; but he, calm and smiling with pity, passes through the midst of them and disappears. behold another mountain which they have just dyed with his blood! behold a cross, a sepulchre and soldiers guarding his tomb! madmen! the tomb is empty, and he whom they regard as dead is walking peaceably between two travellers on the road to emmaus. where is he? whither does he go? warn the masters of the world! tell the caesars that their power is threatened! by whom? by a pauper who has no stone on which to lay his head, by a man of the people condemned to the death of slaves. what insult or what madness! it matters not. the caesars marshal all their power; sanguinary edicts proscribe the fugitive; everywhere scaffolds rise up; amphitheaters open, crowded with lions and gladiat

and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism

and speedily concentrated in itself alone the whole strength of 56 the ritual of transcendental magic christianity, because, though it only understood vaguely, it exercised positively the hierarchic power by recourse to the ordeals of initiation and the omnipotence of faith in passive obedience. what, in fact, did the candidate in the old initiations? he abandoned his life and liberty entirely to the masters of the temples of thebes or memphis; he advanced resolutely through unnumbered terrors, which might have led him to imagine that there was a premeditated outrage intended against him; he ascended funeral pyres, swam torrents of black and raging water, hung by unknown seesaws over unfathomed precipices. was not this blind obedience in the full force of the term? is it not the most absol

a book, is the sphere of yetzirah, or initiatory ordeals; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized and explained this symbolism, which so closely and inseparably connects the highest mysteries of christianity with the secret but invariable doctrine of all the masters in israel. the beast with seven heads, in the symbolism of st. john, is the material and antagonistic negation of the luminous septenary; the babylonian harlot corresponds after the same manner to the woman clothed with the sun; the four horsemen are analogous to the four allegorical living creatures; the seven angels with their seven trumpets, seven cups and seven swords characterize

le foundations of true religious faith, of philosophical truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection; before analysis and in synthesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul

RUBY TABLET OF SET

sthood of set is not understood to be a "leadership" or "pastoral" function in a structural or organizational sense. it is rather the direct, specific, and willful consecration of a particular individual by set himself, formally recognized as such by the temple of set. each priest or priestess of set thus exercises the full religious authority of the entire temple, subject only to the guidance of the masters of the temple. one member of the priesthood is determined by the council of nine to serve as high priest or high priestess of set. the priesthood of set is responsible to set for the care of his temple, and for reasonable guidance of and assistance to individuals who enter the temple. the priesthood is also responsible for dismissing from the temple any person who cannot or will not up

rihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the sixth angle is the sleep of the daemons in symmetry, which vanquisheth the five but shall not prevail against the four and the nine. h gfrom the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine doth prevail against the six. h gfrom the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire! h celebrant lights the black flame, and says: gthe old ones were, the old ones are, the old ones shall be

arate letter (and i may still do so; however, i feel there are connections in what anubis states about. the great ones established in their own orders" and the pyramid project. i feel that the connection may be cosmetic (as far as actual "orders" are concerned, but perhaps it is important. through our pyramid project, information and the will of set is passed down from anubis, to be understood by the masters, and from the masters to be known by the priesthood and from the priesthood in a manner that other setians can comprehend. is our pyramid project not in some way supposed to work in the same or similar manner as those ancient orders? by the way, neith, i believe in the pyramid and am striving to understand more of the magic in its potential. set has chosen the greatest of the great one

"is the sleep of the daemons in symmetry" here balance to the point of stasis is obtained in preparation for further, more powerful transformation. the seventh angle demonstrates birth or awakening- it "is the ruin of symmetry and the awakening of the daemons" here the stasis of the sixth angle is overcome by the imbalance and asymmetry of the seventh. the eighth angle manifests re-creation- as "the masters of the realm. raise the temple of the eight trihedrons unto the daemons of creation" creation is raised another octave. the ninth angle is perfection or rebirth- more technically perhaps it is the black flame, i.e "the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire" if these key-words, along with the original enumerati

eraphic war lucifer-satan thesis/ antitheses/ synthesis creative equation, and the nine angles in their entirety. the hornless ones of the fifth angle: the children of darkness, the elect of set. those self- and psyche-exalted beings that have recognized their unique standing in the kingdom of shadows. as the demonic architects of the temple of the five trihedrons (church of satan/ temple of set, the masters of this infernal tribunal are charged with the responsibility of processing and evaluating the human condition of the elect so as to bring it to its next stage of internal evolution, the noetic perception of the quasiarch haderach or super being within each of us (see frank herbert's dune trilogy) from the sixth angle is the sleep of the daemons in symmetry, which doth vanquish the fiv

SALMANRUSHDIE THESATANICVERSES

hat the ignored and infuriated malak gibreel could do about it. archangels could only speak when men chose to listen. what a bunch! hadn't he warned the over-entity at the very beginning about this crew of criminals and evildoers "wilt thou place in the earth such as make mischief in it and shed blood" he had asked, and the being, as usual, replied only that he knew better. well, there they were, the masters of the earth, canned like tuna on wheels and blind as bats, their heads full of mischief and their newspapers of blood. it really was incredible. here appeared a celestial being, all radiance, effulgence and goodness, larger than big ben, capable of straddling the thames colossus--style, and these little ants remained immersed in drive-time radio and quarrels with fellowmotorists "i am

SAPPHIRE TABLE OF SET MAIN

by colgems-emi music inc) and those by kenneth tynan in the novel's final section have been taken from _tynan right and left (copyright kenneth tynan, 1967. the identities of many of the authors from whom i've learned will, i hope, be clear from the text; others must remain anonymous, but i thank them, tlythe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential charact

SAPPHIRE TABLET OF SET

finns. i think our own past is one of the most efficient and fascinating springboards for recasting the concept of setian initiation. given as a gift to the guardians of the on of set on bear day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsothe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential charact

SATANGEL

wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific shades. the twelfth increases the distress of those who are already suffering. the thirteenth makes the sterile lustful, and vexes those who would deny the pleasures of flesh. the fourteenth is a cry for vengeance and the manifestation of justice. the fifteenth is a resolution of acceptance and understanding of the masters whose duty lies in the administering to the seekers after spiritual gods. the sixteenth gives recognition of the wondrous contrasts of the earth, and of the sustenance of these dichotomies. the seventeenth benightens the benumbed and destroys through revelation. the eighteenth opens the gates of hell and casts up lucifer and his blessing. the nineteenth is the great sustainer of the na

SATANIC BIBLE

the inquities wrought upon me- behold! the voice of satan; the promise of him who is called amongst ye the accuser and supreme tribune! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the fifteenth key the fifteenth enochian key is a resolution of acceptance and understanding of the masters whose duty lies in administering to the seekers after spiritual gods (enochian) ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa dareji; das oado caosaji oresacore: das omaxa monasa i baeouibe od emerajisa iaiadix. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o thou, the governor of the first flame, under whose wings are the

SATANIC RITUALS

ng of water played into a small pool this served as the shrine and icon towards which homage was directed. the water supposedly came from an underground stream which flows through subterranean caverns in a network opening under each tower of satan. the point of origin of these streams was thought to be the miraculous well of islam known as zamzam. the caverns supposedly terminated at the place of the masters-schamballah (carcosa. in order to establish proper perspective, in addition to the yezidis' own beliefs concerning the caverns and the effects of the towers of satan, the conjectures of outsiders must be mentioned here. it has long been assumed that the towers were not limited to the yezidi geography, but loomed in unrecognized forms in various parts of the world as diverse structures

sh the five but shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. v'nyr vuy-kn hrn-njir vu'a lyz-naa mnaa r'nyrv'y z'j-m'h gry-h'y d'ynkhe cyvaal'k h'y-cvy-rohz. from the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'rohz vuy-kn i'inkh-v zy-d'syn ur'bre-el hy'j whreng'n nakhreng'h yh'whreng'n kyenn'h. from the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire. shub-niggurath: k'fun

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

hinted at by the earliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for the stranger's reply "i do not think" said the old gentleman "that the masters of the school have ever consigned, except by obscure hint and mystical parable, their real doctrines to the world. and i do not blame them for their discretion" here he paused, and seemed about to retire, when i said, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his t

vering the all not told in thorwaldsen's masterpiece be destroyed if the artist had engraved in detail his meaning at the base of the statue? is it not the same with the typical sense which the artist in words conveys? the pleasure of divining art in each is the noble exercise of all by whom art is worthily regarded. we of the humbler race not unreasonably shelter ourselves under the authority of the masters, on whom the world's judgment is pronounced; and great names are cited, not with the arrogance of equals, but with the humility of inferiors. the author of zanoni gives, then, no key to mysteries, be they trivial or important, which may be found in the secret chambers by those who lift the tapestry from the wall; but out of the many solutions of the main enigma if enigma, indeed, there

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

atient was told. the magical word abracadabra comes from worship of the gnostic god, abraxas. it literally means: the dead body, or corpse, of abraxas. witches often use the triangle as a protective symbol. they foolishly believe it can be used as a talisman, especially if the tetragrammaton, the hebrew letters for god, are inserted inside the triangle. the masons do the same thing essentially in the masters jewel of the 4th degree. the triangle is inscribed on the ring given holders of the 14th degree also. the geometrical god is a woman a closely kept secret of higher level masons and other illuminists is that, in addition to their worship of the devil by other names, they also worship a female deity, the great goddess. this is made plain by john yarker, a renowned british freemason. yar

fragments around a central triangle. occultists teach there is no other set of triangles which interlock with such integrational perfection. the diagram of the sri yantra is said to contain, or synthesize, within all the activities and energies in the universe. made up of black and white triangle elements, the design bears also the yin/yang, black is white and white is black principle underlying the masters carpet (checkerboard) floor of masonry and also parallels the "two heads" doctrine implicit in the great symbol of 33rd degree freemasonry, the double-headed eagle (drawing from book, sacred geometry, by robert lawlor, thames and hudson, new york and london, 1989) two more versions of the sri yantra. left: a sri yantra found inside the cover of a rock album. right: sri yantra from the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s 55 masters who dwell in secret places in the himalayas and communicate with their initiates through their psychic abilities and their projected astral bodies. whereas edgar cayce (1877 1945) and rudolf steiner (1861 1925) evolved their spiritual teachings primarily through their own revelations, inspirations, and psychic abilities, blavatsky claimed to be able to draw upon the ancient wisdom of the masters koot hoomi and morya to abet the considerable knowledge that she had distilled from various mystery schools, hindu religious thought, jewish mysticism, and christian sects. many of the concepts and the spiritual eclecticism professed by blavatsky in the 1880s would be revised on a large scale in the 1970s, in what has loosely been called the new age movement. in addition to such contri

y-to-day administration of a growing movement, olcott became responsible for the management of the theosophical society. in 1877, he began to speak of moving the headquarters of the society to india, where they might be closer to the mahatmas, the occult brotherhood, and sincere practicing hindu adepts. a year later, olcott, blavatsky, and a handful of the faithful left new york for india because the masters wished them to do so. by 1879, the central headquarters of the society had been established in adyar, india, and an amalgamation with the arya samaj sect founded by swami dayanand saraswati had also been accomplished. by april 1882, however, the swami realized that he had been exploited by the leaders of the theosophists and he denounced the group. by that time, the influence of the sw

swami in india was no longer required, for in 1880, blavatsky had visited northern india and observed phenomena manifested especially for her by the mahatmas. it was also at this time that she met a. p. sinnett, journalist and editor of the pioneer, and allen o. hume, of the indian civil service, her two most important converts in india. shortly after reports had spread of the wondrous phenomena the masters had created for her benefit in northern india, theosophy began to attract students and followers from around the world who came to observe for themselves the miracles centered around the spiritual teachings of morya and koot hoomi as channeled through blavatsky s mediumship. in order to gain converts to theosophy, blavatsky felt obliged to perform such miraculous manifestations as the

esshin (intensive meditation retreat) and vow to experience the brilliance of such a deep realization. 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 214 religious phenomena in an introduction to zen buddhism (1934, d. t. suzuki (1870 1966) describes satori, the state of illumination attained by reaching a higher level of consciousness, as the state that the masters of zen call the mind of buddha, the knowledge whereby humans experience enlightenment or prajna, the highest wisdom. it is the godly light, the inner heaven, the key of all the treasures of the mind, the focal point of thought and consciousness, the source of power and might, the seat of goodness, of justice, of sympathy, of the measure of all things, suzuki states. when this inmost kn

but would break ties with ghandi. besant remained in india until her death in 1933, but returned to england in 1926 1927 with her protege, jiddu krishnamurti, whom she announced as the new messiah. sources: besant, annie wood. annie besant, an autobiography. london: t. fisher unwin, 1893. reprint adgar: the theosophical press, 1939. avatares. london: theosophical press, 1923. h. p. blavatsky and the masters of the wisdom. london: theosophical publishing house, 1918. annie besant and the theosophical society cal, the old language of southern france, with even fewer written in latin. albi was the town in the province of languedoc in which an ecclesiastical church council condemned them as heretics, hence the albigenses designation. the cultural life of the albigenses far out-shone that of a

THE KEY TO THE MYSTERIES

vellous force, and the art of doing miracles is simply the art of magnetizing or "illuminating" beings, according to the invariable laws of magnetism or astral light. we prefer the word "light" to the word "magnetism" because it is more traditional in occultism, and expresses in a more complete and perfect manner the nature of the secret agent. there is, in truth, the liquid and drinkable gold of the masters in alchemy; the word "or (the french word for "gold) comes from the hebrew "aour" which signifies "light "what do you wish" they asked the candidate in every initiation "to see the light" should be their answer. the name of illuminati which one ordinarily gives to adepts, has then been generally very badly interpreted by giving to it a mystical sense, as if it signified men whose intel

he had replied to satan "i will not adore thee, and it is thou who wilt fall at my feet, for i bid thee in the name of intelligence and eternal reason" he would not have consigned his holy and noble life to the most frightful of all tortures. the satan of the mountain was indeed cruelly avenged! the ancients called practical magic the sacerdotal and royal art, and one remembers that the magi were the masters of primitive civilization, because they were the masters of all the science of their time. to know is to be able when one dares to will. the first science of the practical qabalist, or the magus, is the knowledge of men. phrenology, psychology, chiromancy, the observation of tastes and of movement, of the sound of the voice and of either sympathetic or antipathetic impressions, are bra

magic lamp, or the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon silver, and that the other stars or planets refer to the other metals. one 217 should now be able to understand the thought of the jew abraham. the secret fire of the masters of alchemy was, then, electricity; and there is the better half of their grand arcanum; but they knew how to equilibrate its force by a magnetic influence which they concentrated in their athanor. this is what results from the obscure dogmas of basil valentine, of bernard trevisan, and of henry khunrath, who, all of them, pretended to have worked the transmutation, like raymond lully

ving, devoted, when one wishes sincerely to be so. one can give to one's spirit the calm of justness, as to one's will the almighty power of justice. once can reign in heaven by virtue of faith, on earth by virtue of science. the man who knows how to command himself is king of all nature. 269 we are going to state forthwith, in this last book, by what means the true initiates have made themselves the masters of life, how they have overcome sorrow and death; how they work upon themselves and others the transformation of proteus; how they exercise the divining power of apollonius; how they make the gold of raymond lully and of flamel; how in order to renew their youth they possess the secrets of postel the re-arisen, and those alleged to have been in the keeping of cagliostro. in short, we a

and in convict stations. the horrible lacenaire faithfully returned any money which had been lent to him, and frequently acted with generosity and kindness. i have no doubt that in the life of crime which cartouche and mandrin led there were acts of virtue fit to draw tears from the eyes. there has never been any one absolutely bad or absolutely good "there is none good but god" said the best of the masters. that quality in ourselves which we call zeal for virtue is often nothing but a masterful secret self-love, a jealousy in disguise, and a proud instinct of contradiction "when we see manifest disorders and scandalous sinners" say mystical theologians "let us believe that god is submitting them to greater tests than those with which he tries us, that certainly, or at least very probably

THE SECRET RITUALS OF THE OTO

nal conflicts that almost destroyed the society and conducting a spirited, but hopeless, defence of madam blavatsky against the accusations of fraud made by madame coulomb and her husband. surprisingly enough, these latter efforts do not seem to have endeared the russian seeress to her defender, for in a letter to a. p. sinnett she wrote: poor hartmann. he is a bad lot, but would give his life to the masters and occultism. but i cannot trust him. 14 after his return from india in 1885 hartmann made his living as a successful writer and lecturer on occultism and allied subjects. nevertheless, he seems to have been regarded with great suspicion by many german theosophists and it is significant that when the german theosophical society split away from the parent body in 1912 an overwhelming m

THE HOLY BIBLE KING JAMES VERSION

vanities, saith the preacher; all [is] vanity. 12:9 and moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out [and] set in order many proverbs. 12:10 the preacher sought to find out acceptable words: and [that which was] written [was] upright [even] words of truth. 12:11 the words of the wise [are] as goads, and as nails fastened by the masters of assemblies [which] are given from one shepherd. 12:12 and further, by these, my son, be admonished: of making many books [there is] no end; and much study [is] a weariness of the flesh. 12:13 let us hear the conclusion of the whole matter: fear god, and keep his commandments: for this [is] the whole [duty] of man. 12:14 for god shall bring every work into judgment, with every secret

TYSON DONALD SOUL FLIGHT

ope and complexity. somehow, from their confusion, and from subsequent spirit messages received by blavatsky during seances, she and her closest followers were able to extract the essential ideas of theosophy. seven astral levels madame blavatsky claimed to receive her wisdom from a hierarchy of highly evolved human souls that were referred to collectively first as the brothers, and then later as the masters. when theosophy shifted its center from america to india, this title was changed to mahatmas, a word meaning "great souls."92 although blavatsky undoubtedly faked the physical letters supposedly received from these spirits by apports, the actual teachings of the mahatmas written on the letters may have been psychically received. theosophy involves numerous sevenfold divisions of humani

s eyes open, it seemed to float in front of him. it would not let him pass.'1 it is clear that fox's experiments along this line were stopped for him by some intelligence other than his own. who can say whether it was his unconscious mind that forced him to cease the pineal doorway method for his own safety, or if it was the protective action of some higher spiritual teacher, equivalent to one of the masters of theosophy, who stepped in for his own best interests? perhaps a spirit of power and authority simply decided that his experiments had gone as far as they could be permitted to progress, and placed a block on his mind to prevent them in the future. although he was still able to use the instantaneous method of projection, he could no longer use the pineal doorway method. chapter seven

cular stage of their evolution; not by the adepts, since they are capable of doing far grander and more widely useful work, and not by the ordinary person of no special spiritual development, for he would be unable to be of any use. just as these considerations would lead us to expect, we find that this work of helping on the astral and lower mental planes is chiefly in the hands of the pupils of the masters-men who, though yet far from the 227. leadbeater, invisible helpers, ch. iv. 282 soul flight attainment of adeptship, have evolved themselves to the extent of being able to function consciously upon the planes in question.228 it was the belief of theosophists that living individuals who had studied the teachings of the society, and indeed any person of an advanced spiritual nature, per

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

i of land on each side of the river, with gardens, etc. it was further enacted that every man who drew water from the nile for his land should contribute a portion of his crops to the god. fishermen, fowlers, and hunters were to pay an octroi duty of one-tenth of the value of their catches when they brought them into the city, and a tithe of the cattle was to be set apart for the daily sacrifice. the masters of caravans coming from the sudan were to pay a tithe also, but they were not liable to any further tax in the country northwards. every metal-worker, ore-crusher, miner, mason, and handicraftsman of every kind, was to pay to the temple of the god one-tenth of the value of the material produced or worked by his labour. the decree provided also for the appointment of an inspector whose

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y de

eself means to generate oneself anew, in other words, to recreate oneself, to recreate oneself anew. this matter about being born anew is an absolutely sexual problem. neptune governs schools of regeneration; this planet has a cycle of 165 years. such a cycle controls the periods of public and secret activities of these schools. the esotericism of the schools of regeneration is the arcanum a.z.f. the masters of these schools teach their disciples the science that allows them to dissolve their ego. it is necessary that the being (which is not the ego) be born within us. something old must die within the human being and something new must be born within. regeneration signifies the creation of a new cosmos within us. this type of creation is possible only by working with the lion of fire. ura

WESTERN MANDALAS OF TRANSFORMATION SR AL

us alien territory of daath, about which we can only make strange guesses as to its real nature. it is interesting to note that gareth knight assigns the mundane chakra sothis to daath, as this was the deep esoteric mythology that most inspired the ancient egyptians.it was said to be the home of isis herself (sirius. isis is the high priestess in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual conscio

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