Michael Wynn's Occult Reference Library
THE MATERIAL

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efold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into unhappiness and the beauty their eyes once looked upon. the double cubical altar in the center of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described

which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osir

to manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed ma

ing able to raise magical energy at will by an occultist, as already described. the same energies are used in rituals for basic as well as advanced healing. this may be helpful to those who are lethargic because it will give the person a quick dose of energy. in referring to meditation, it aids in the ability to raise the mind to the higher planes as well as channeling the same energies down into the material universe, our body if you will. the ritual of the middle pillar obtained its name by the tree of life. it stands between the pillars of severity and mercy. in the perspective of applying the middle pillar to the microcosm, man, it means to say that man himself must combine the opposing forces of nature as well as his own self. it refers to that which is said in the neophyte initiation

e other spreads do not rely on reverse cards because they rely more heavily on the cards and influences around them rather than on the reverse card process. however, this spread only uses a certain number of cards and therefore in order to be more specific we use reverse keys as well. tarot divinatory meanings of the major arcana fool generally refers to spirituality which is trying to rise above the material plane. if the divination is of a material nature, this is not looked at as a positive card for it can show folly, stupidity, foolishness and extravagance, even mania. fool -reversed 102 when the card is reversed in the circle spread divination, it generally can refer to hesitation or carelessness, sometimes meaning that the person is ignoring his material world. a special note on this

0 0 INITIATION CEREMONY

old bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described

1 10 INITIATION CEREMONY

: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero

to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of t

l of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the hi

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ugurium quidem culmo tectum cerni usquam potest, sed glacuus barharico ritu huvii figitur nudus, eumque ut martem, regionum quas circumcircant praesulem, verecundius colunt. and he had previously asserted of the quadi also, a decidedly german people, 17, 12 (a.d. 358: eductis mucroniuts,quos fro numiwibus co/^w^i, juravere se permansuros in fide. perhaps all 1 the suffix -rk would hardly fit with the material sense of heru, far better with a personal heru. 2 does the author overlook, or deliberately reject, the on. or, ren. orrar, as. arwi^ arrow% among the forms for tuesday occur erigtag, ergetag; erge is to arwe, as serge to sorwe, morgen to niorwen &c. trans. zio. 205 tlie teutonic nations swore by their weapons, with a touching of the weapon/ just as the scythians and eomans did per ma

, 65; as (jyden pi. gydena, but also weak gydene pi. gydenan, mones gl. 4185 proser])iiiani= to gidenan (1. togydenan, additional goddess; on. gy(^ja (which might be dea or sacerdos fern, better tisynja (see suppl. ekda, nirdu, gaue, fikgunia, iiluodaxa. 251 graff 4, 999) might be masc (like herd= solum, graff 4, 102g) or fern, still^ the goth, mukla, ohg. molta, as. molde, on. mold, contain only the material sense of soil, dust; equally impersonal is tlie os. folda, as. folde, on. fold, conf. feld, field, i^inn. peldo (campus, hung, fold (terra. but the on. lord' appears in the ilesh, at once wife and daughter of osinn, and motlier of thorr (8n. 11. 39. 123, who is often called larsar burr. distinct from her was liindr, another m'ife of osinn, and mother of vali (siem. 91^ 95^ 97, called

3 8 INITIATION CEREMONY

, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising

4 7 INITIATION CEREMONY

latives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs

eg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer un

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

owerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal

) hand to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow. 4- gods and goddesses the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that

wise teacher and keeper of hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed love

o used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it represents dreams, visions and a desire for fulfilment beyond the material world. in times of stress and sorrow, silver candles can remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with

any essential oil you are using, naming it as part of the cumulative chant* place about a tablespoon of the herb or herbs in your ready-stitched sachet, or in the centre of the cloth to be tied. use more for a larger sachet, but remember that it is best to under- rather than overfill. as you add the herbs, repeat your chant about the energies you are invoking in the herbs* close the sachet or tie the material in three, six or nine consecutive knots of a natural twine or ribbon, seeing your energy and healing bound in the knots. as you tie your bag, visualise yourself- or the person, animal or place that the sachet is intended to heal- fully restored, as you chant: three knots i bind, three knots i wind, love, health and tranquillity. three more i tie, to earth, sea, sky, for days and night

ABRAMELIN1

f spiritual beings. i will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devils. we may then conclude that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: that they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that

ALEE J BOOK OF AIWASS

nate- you must ask for your gift once you've assumed godform. it is also important to know what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall com

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

hed form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and

axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as you follow the rituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away

ALEISTER CROWLEY BOOK OF LIES

d the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. and so on. this is a laylah-chapter, but in it laylah figures as the mere woman. book of lies get any book for free on: www.abika.com 156 [159] 75 kappa-epsilon-phi-alpha-lambda-eta omicron-epsilon plovers' eggs(38) spring beans and strawberries are in: goodbye to the oyster! if i really knew what i wanted

ALEISTER CROWLEY LIBER 777

d to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet

die in complete golden dawn, and thus probably represent those circulating in the g.d, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in which they appear in the goetia. planetary symbols indicate the rank of the spirit and the material from which its seal is to be made (some spirits have two ranks, thus: rank planet metal prince jupiter tin earl mars iron king sol gold duke venus copper president mercury mercury (hmm) marquis luna silver note that in rendering the names of the demons into hebrew, some suffixes like ion, ius, etc. have been dropped. an alternative set of attributions and hebrew spellings can be found

ALEISTER CROWLEY LIBER CHANOKH

ives in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windra

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n. in the last few years, the semi-educated have got an idea that they know a great deal about the universe, and the principal ground for their fine opinion of themselves is usually the telephone or the airship. it is pitiful to read the bombastic twaddle about progress, which journalists and others, who wish to prevent men from thinking, put out for consumption. we know infinitesimally little of the material universe. our detailed knowledge is so contemptibly minute, that it is hardly worth reference, save that our shame may spur us to increased endeavour. such knowledge<<knowledge is, moreover, an impossible conception. all propositions come ultimately back to "a is a> as we have got is of a very general and abstruse, of a philosophical and almost magical character. this consists princip

unpronounceable demons of the pit, it may be impossible for him to do as much as knock a vase from a mantelpiece. his magical body is composed of matter too tenuous to affect directly the gross matter of which illusions such as tables and chairs are made<physical" operation which the body of light can perform is "congressus subtilis. the emanations of the "body of desire" of the material being whom one visits are, if the visit be agreeable, so potent that one spontaneously gains substance in the embrace. there are many cases on record of children having been born as the result of such unions. see the work of de sinistrari on incubi and succubi for a discussion of analogous phenomena> 89 there has been a good deal of discussion in the past within the colleges of the ho

in the past within the colleges of the holy ghost, as to whether it would be quite legitimate to seek to transcend this limitation. one need not presume to pass judgment. one can leave the decision to the will of each magician. the book of the dead contains many chapters intended to enable the magical entity of a man who is dead, and so deprived (according to the theory of death then current) of the material vehicle for executing his will, to take on the form of certain animals, such as a golden hawk or a crocodile, and in such form to go about the earth "taking his pleasure among the living<crowley, vol. iii, pp. 209-210, where occur paraphrased translations of certain classical egyptian rituals> as a general rule, mate

rage about 150 times every year between 1912 e.v. and 1928 e.v. contrast j.k.huyman's "la-bas, where a perverted form of magic of an analogous order is described "it is the sacrifice of oneself spiritually. and the intelligence and innocence of that male child are the perfect understanding of the magician, his one aim, without lust of result. and male he must be, because what he sacrifices is not the material blood, but his creative power" this initiated interpretation of the texts was sent spontaneously by soror i.w.e, for the sake of the younger brethern. weh addenda: when crowley speaks of sacrificing a male child, his diaries and other writings indicate that he thereby obfuscates the actual practice. crowley did this by diversion of the act of sexual intercourse and other sexual action

gradual development and materialization of the force, require no effort. it is one great mistake of the beginner to concentrate his force upon the actual stated purpose of the ceremony. this mistake is the most frequent cause of failures in invocation. a corollary of this theorem is that the magician soon discards evocation almost altogether- only rare circumstances demand any action what ever on the material plane. the magician devotes himself entirely to the invocation of a god; and as soon as his balance approaches perfection he ceases to invoke any partial god; only that god vertically above him is in his path. and so a man who perhaps took up magick merely with the idea of acquiring knowledge, love, or wealth, finds himself irrevocably committed to the performance of "the great work"

ALEISTER CROWLEY MAGICK WITHOUT TEARS

that is yoga. the rules, strangely enough, are identical in both cases; at least, until your "magick" is perfect; yoga merely goes on a step further. in beta you have reduced all movements from many to one; in alpha you reduce that one to zero. now then, with a sigh of relief, know you this: that every possible incident in the beta training is mutatis mutandis, perfectly familiar to the engineer. the material must be chosen and prepared in the kind and in the manner, best suited to the design of the intended machine; the various parts must be put together with the utmost precision; every obstacle to the function must be removed, and every source of error eliminated. now cheer up, child! in the case of a machine that he has devised and constructed magic without tears get any book for free o

ALEISTER CROWLEY MEDITATION

the will persists without intelligence. the business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. the end has been swallowed up in the means. only those are happy who have desired the unattainable. all possessions, the material and the spiritual alike, are but dust. love, sorrow, and compassion are three sisters who, if they seem freed from this curse, are only so because of their relation to the unsatisfied. beauty is itself so unattainable that it escapes altogether; and the true artist, like the true mystic, can never rest. to him the magician is but a servant. his wand is of infinite length; it is the cr

sic before nothing existed but a chaos of whims; but once organization has taken place it is sacred. as blake says "everything that lives is holy; and hence the creation of life is the most sacred of tasks. it does not matter very much to the creator what it is that he creates; there is room in the universe for both the spider and the fly. it is from the rubbish-heap of choronzon that one selects the material for a god! this is the ultimate analysis of the mystery of redemption, and is possibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the d

ut they will scarcely come to more than did the statue of ozymandias, king of kings, in the midst of the unending desert. we cut a figure on the ice; it is effaced in a morning by the tracks of other skaters; nor did that figure do more than scratch the surface of the ice, and the ice itself must melt before the sun. indeed the magician may despair when he comes to make the pantacle! everyone has the material, one man's pretty well as good as his brothers; but for that pantacle to be in any way fashioned to a willed end, or even to an intelligible end, or even to a known end "hoc opus, hic labor est" it is indeed the toil of ascending from avernus, and escaping to the upper air. in order to do it, it is most necessary to understand our tendencies, and to will the development of one, the de

e several attempts to draw one or the other, he never seemed sure which. fortunately he knows better now. the lamens given in the lesser and greater keys of "solomon" are rather better, but we know of no perfect example. the design on the cover of "the star in the west" represents an early effort of fra. p> in this lamen the magician must place the secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of silver upon which the holy guardian angel writes in dew. this is another way of expre

ration itself; it is the arrow that cleaves the rainbow. this arrow is "temperance" in the taro; it is a life equally balanced and direct which makes our work possible; yet this life itself must be sacrificed! in the burning up of these things arise in our imagination those terrifying or alluring phantasms which throng the "astral plane" this smoke represents the "astral plane" which lies between the material and the spiritual. one may now devote a little attention to the consideration of this "plane" about which a great deal of nonsense has been written. when a man shuts his eyes and begins to look about him, at first there is nothing but darkness. if he continues trying to penetrate the gloom, a new pair of eyes gradually opens. some people think that these are the "eyes of imagination"

ALEISTER CROWLEY SEPHER SEPHIROTH

gshining metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and fem

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half-iontellectual half-comprehension of the nature of the truth, which has driven him to fence the act about with taboos. but a little knowledge

ght what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning his mind unto the musick of its will. in him, if his mind be knit perfectly together in itself, and conjoined with the star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine body which bindeth it to the astral, as did the gross to the material world; so then it accomplisheth willingly the sacrament of a second death, and leaveth the body of light. but the mind, cleaving closely by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if this star be of those that are bound by the great oath, incarnating without remission because of deli

tinuity of nuith, and resolvable back into her body by the proper analytical methods, as the experience of mysticism testifies. but each such complexs is none the less uniquely itself; for the scheme of its construction is part of its existence, so that this peculiar scheme constitutes the essence of its individuality. it is impossible to change a shilling into two sixpences, though the value and the material may be identical; for part of the essence of the shilling is the intention to have a single coin. the above considerations must be thoroughly assimilated by any mind which wishes to gain a firm intellectual grasp of the truth which lies behind the paradox of existence. al ii,58 "yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings

ALEISTER CROWLEY THE QABALAH

epresent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical

ord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth

ALEISTER CROWLEY EQ I 1

ly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolishness is sin" thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that

he mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night 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 str

ALEISTER CROWLEY EQ I 5

augmented so that we would work with all our power unto liberation. 49 to the gaining of this knowledge of past births there is a way, a practice of meditation by which that knowledge may be obtained. this at first may seem startling; but there is nothing really unnatural or miraculous about it: it is simply a method of most perfectly cultivating the memory. now, memory is primarily a function of the material brain: we remember things because they are stored up like little mind-pictures, in the minute nerve-cells of the grey cortex of the brain, principally on the left frontal lobe. so it may naturally be asked "if memory, as is certainly the case, be stored up in the material brain, how is it possible that we should remember, without some miraculous faculty, things that happened before th

sent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the q

ers of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. osh, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of he sephiroth, each of the 10 containing 210 in itself and being repeated in the 4 wor

ALEISTER CROWLEY EQ I 5

k or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thund

receive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aeth

ALEISTER CROWLEY EQUINOX EQ I 1 2

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 themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid

re it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffable crown.(a disaster has occurred; viz. a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal and gets it. on my return, 11.34, i continue. and as hb:yod hb:nun hb:aleph ani "i" thou art also hb:nun hb:yod hb:aleph 2 the negative, that is beyond these on eithe

ALEISTER CROWLEY EQUINOX EQ I 2 2

t its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as

drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemon" and the great angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not as yet canst thou bear the dazzling radiance of that light! return, for thou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between th

viour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce

paths leading from the grade of zelator to the three other grades which are beyond. the only path now open to you, however, is the thirty-second, which leads to the 2= 9 grade of theoricus, and which you must traverse before arriving at that degree. take in your right hand the cubical cross, and in your left hand the banner of light, and follow your guide anubis4 the guardian: who leads you from the material to the spiritual "kerux "anubis the guardian spake unto to aspirant, saying 'let us enter into the presence of the lords of truth' arise and follow me" 266 4 it will be noticed that from here this ritual becomes unnecessarily complicated with egyptian deities- in fact, its mysteries become rather "forced" still more so will this be seen in the next ritual, which becomes ridiculously c

equilibrated; while hb:shin hb:aleph (ash) is the name of fire "the thirty-first path of the sepher yetzirah, which answereth to the letter hb:shin, is called the perpetual intelligence; and it is so called because it regulateth the motions of the sun and moon in their proper order; each in an orbit convenient for it. it is, therefore, the reflection of the sphere of fire; and the path connecting the material universe, as depicted in malkuth, with the pillar of severity and the side of geburah through the sephira hod" 11 this introduction of the samothracian mysteries is evidently a straining after effect. they were of a much lower order than the eleusinian, and a great deal more obscure; in fact, even at the time, people could not define with anything like accuracy what the kabiri really

ALEISTER CROWLEY EQUINOX EQ I 2

infinite time<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with-us is declared by thoth, 168 the great god, and the material universe sinketh into infinity. the first number, then is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number- for the multiplication of the numbers is a generation, as is the multiplication of men and gods- and behold! the "resultant" is a replica of the number taken. so is one the all-father, the all-begetter

ing and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the amoeba, the lowest, simplest, and most absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow- these are her manifested powers in nature- where also she binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalen

vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "for

ALEISTER CROWLEY EQUINOX EQ I 3 2

he vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind thee! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kikal imayah piap piamoel od vaoan [if at this time that spirit be duly and rightly materialized, t

soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that alone by

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

and i beheld a vision, even like unto that of the universal mercury;48 and i learnt that i myself was sulphur and unmercurial. now having attained the mercurialising of my sulphur i was able (in my vision) to fecundate the mountain (of salt. and it was instantly transmuted into gold. what came ye out into the wilderness for to see? no: into living, glowing, molten light: the light that redeemeth the material world! so i returned: having difficulty to find the earth. but i called on s.r.m.d. and v.n.r. who were glad to see me; and returned into the body: to waste the night in gibing at a foolish medico (it is worth noting here how very much more coherent this vision is than the first ones we have had occasion to mention) so far the second part of the "book of the operation" the third part

and my soul the shrine [let formulate the idea of becoming invisible; imagine the results of success: then say] let the shroud of concealment encircle me at a distance of ten inches from the physical body. let the sphere be consecrated with water and with fire [done] o auramooth and o thoum-aesh-neith, i invoke and beseech you: let the vapour 275 of this water, and of this fire, be as a basis on the material plane for the formation of this shroud of art [form mentally the shroud] i, p, frater of the order of the golden dawn, and a 5= 6 thereof: a lord of the paths in the portal of the vault of the adepts: a frater ordinis rosae rubeae et aureae crucis: and especially a member of the 0= 0 grade: master of the pass-word "h" and of the grand word "m" am here: in order to formulate to myself

ALEISTER CROWLEY EQUINOX EQ I 3 3

of lost consciousness overcame me. i was unable to control my brains, my will, my movements. he spoke again and at great length, but i could neither answer nor interrupt him. i could not say that i was in a subconscious state, but neither would i care to say that i was in a normal one. he took my hands and held them in his own. i could not move"'it is necessary that a certain person be freed from the material envelope which gives apparent shape to her ethereal spirit. mrs. ridley lives at 34_ street, brighton. by the way, my name is ridley' 297 "here i tried to speak, but found it impossible. he went on"'you seem to be surprised. i thought you would. but remain in the state of receptivity! i am ridley, the late ridley, as they say, though i am very much alive. some stories have been told o

ALEISTER CROWLEY EQUINOX EQ I 3

r uncovered, recite a licence to depart or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesma; the material basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesma. in natural 155 phenomena, the preparation of the operation, the formation of the circle, and the selection of the material basis; such as a piece of earth, a cup of water, a flame of fir

tor now carefully formulates his demands, stating what the telesma is intended to do; or what natural phenomenon he seeks to produce. w. similar to what is laid down in the w section for invocations, save that in case of a telesma, no banishing ritual shall be performed, so as not to decharge it, and in the case of natural phenomena it will usually be best to state what operation is required. and the material basis should be preserved, wrapped in white linen or silk all the time that the phenomenon is intended to act. and when it is time for it to cease, the material basis, if water, is to be poured away: if earth, ground to a powder and scattered abroad: if a hard substance, as metal, it must be decharged, banished and thrown aside: or if a flame of fire, it shall be extinguished: or if a

of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. the aspiration of the whole natural man towards the higher self, and a pray

ALEISTER CROWLEY EQUINOX EQ I 4 3

ntice mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford

ALEISTER CROWLEY EQUINOX EQ I 4

disease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not; but by a series of exercises, or a system of symbolic teaching, which will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as he would at a star in the night. a fourth dimensional being, outside a few mathematical symbols, would be unable to explain to a third dimensional being a fourth dimensional world, simply because he would be addressing him in a fourth dimensional language. likewise, in a less degree, would a doctor be unable to explain

ALEX SANDERS THE KING OF THE WITCHES

turing chemists-and now another vision came true. after working in the laboratories for a while, he was transferred to the plant making adhesive plaster. there, dominating the workshop, was the gigantic calender that had appeared like a wringing machine in the crystal. alex dreaded approaching it, convinced that it was his own arm he had seen mangled, but it was his job to stand behind it guiding the material. day after frightening day he took up his position until, at last, he heard the expected screams: he ran round to the front of the machine in time to seehis companion's arm being fed between the rollers. by this time alex had begun to be intereste in girls; his grandmother, noticing this development, decided he was ready for the second- and third-grade initiations. she had already tau

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones o

rrow opening, and find yourself standing beside your tutor, looking at the body on the couch. strive to communicate with your tutor first; if they have the sight they will probably see you. go not far afield at first, and 'tis better to have one who is used to leaving the body with you. a note: when, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, think of your feet. this will cause the return to take place. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. the working tools there are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to borrow or obtain an athame. so having

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

r that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, but which has back of it some plan, some co-ordinated scheme, some organised concept which is working itself out by means of the material form. one reason why things appear to us so difficult of comprehension is involved in the fact that we are in the midst of a transition period, and the plan is as yet imperfect; we are too close to the machinery, being ourselves an integral part of the whole. we see a little bit of it here, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may

tudy of his image, or reflection, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy is largely that which concerns the material side of life, and corresponds to the childhood period in the life of a man or a race. it is the time of realism, of intense activity, of development by action above all else, or pure self-centredness and self-interest. it produces the materialistic point of view, and leads inevitably to selfishness. it involves the recognition of the atom as being entirely self-contained, and similarl

been considered, it has been as a thing apart, and it is only lately that what i might call the "psychology of matter" is beginning to come before the mind of the public through the investigations and conclusions of the broader-minded scientists. you will remember that last week i endeavoured, in a broad and general way, to point out to you that there were three lines of approach to the study of the material universe. there is the line which considers only the materialistic aspect, and is occupied only with that which can be seen, which is tangible, and which can be proven. a second line is that of supernaturalism, which recognises not so much the material side of things as that which is called divine; it deals with the life side, and with the spirit aspect, viewing that life as a power e

olar system and to man, and positing that power as a great creative agent, who creates and guides the objective universe and yet is outside of it. these two lines of thought can be seen upheld by the frankly materialistic scientist, the orthodox christian, and the deist of every faith. i indicated next a third line of approach to the problem, and we called it the idealistic concept. it recognises the material form, but sees also the life within it, and it posits a consciousness or intelligence which is evolving by means of that outer form. you will find, i think, that that is the line which i shall emphasise and stress in these lectures. no speaker is able, after all, to- 10- the consciousness of the atom copyright 1998 lucis trust dissociate himself entirely from his own point of view, an

sociate himself entirely from his own point of view, and in these talks i have set myself the task of working along this third line, for to me it synthesises the other two, and adds certain concepts which produce a coherent whole when merged with the other two. it is for you to decide if this third standpoint is logical, reasonable, and clear. the most common fact in life for all of us is that of the material world, that world which we can see and contact by means of the five senses, and which is called by the metaphysical thinkers the "not-self" or that which is objective to each one of us. as we all know, the work of the chemist is to reduce all known substances to their very simplest elements, and it was thought not long ago that this had been satisfactorily accomplished. the conclusion

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

xperience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to li

and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three lower worlds, and in in

on the physical plane the entire energy stored up during numerous incarnations in the causal- 53- initiation, human and solar copyright 1998 lucis trust vehicle. at the fourth initiation the energy of his egoic group becomes his to use for the good of planetary evolution, and at the fifth initiation the force or energy of the planet (esoterically understood, and not merely the force or energy of the material globe) is at his disposal. during these five initiations those two great beings, the bodhisattva first, and then the one initiator, the lord of the world, sanat kumara, are the administrators or hierophants. after these ceremonies, should the initiate choose to take the two final initiations which it is possible to take in this solar system, a still higher type of energy in expression

seeks to initiate and impose a higher rhythm. the devas follow the line of least resistance, and seek to appropriate and experience in fullest tide of feeling and sentiency the vibration of things as they are. therefore the method for them is an ever-increasing intensity of appreciation for the feeling of the moment, and not, as in man, an ever-increasing depreciation of things as they are, or of the material aspect, which leads to an endeavour to reach out and enfold within his consciousness the subjective reality, or the things of the spirit this in contradistinction to the objective unreality, or the things of matter. the devas seek to feel, whilst man seeks to know. for the former, then, those expansions of consciousness which we call initiation, exist not, except in the cases of those

he intelligent loving co-operation of the knowers of the race, the masters of the wisdom. in this case the process is quicker, for a man comes under instruction should he so desire and subsequently, when he has on his part provided the right conditions, there is placed at his disposal the knowledge and the help of those who have achieved. in order to avail himself of this help he has to work with the material of his own body, building right material into an ordered form, and has therefore to learn discrimination in the choice of matter, and to understand the laws of vibration and of construction. this entails the mastering, in some measure, of the laws that govern the brahma and vishnu aspects: it means a faculty of vibrating with atomic accuracy, and the development of the quality of attr

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

his fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle. ii. fire in the microcosm let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in

little comprehended; it relates to the health aura and to that radiation from the etheric which makes a man a healer, and able to transmit active heat. it is necessary to differentiate between this radiation from the etheric, which is a radiation of prana, and magnetism, which is an emanation from a subtler body (usually the astral, and has to do with the manifestation of the divine flame within the material sheaths. the divine flame is formed on the second plane, the monadic, and magnetism (which is a method of demonstrating radiatory fire) is therefore felt paramountly on the fourth and sixth planes, or through the buddhic and astral vehicles. these are, as we know, closely allied to the second plane. this distinction is of importance and should be carefully recognised. having, therefor

at divine guest can consciously control the lower material bodies by means of consecrated mind. only when buddhi has assumed an ever-increasing control of the personality, via the mental plane (hence the need of building the antaskarana, will the personality respond to that which is above, and the lower fires mount and blend with the two higher. only when spirit, by the power of thought, controls the material vehicles, does the subjective life assume its rightful place, does the god within shine and blaze forth till the form is lost from sight, and "the path of the just shine ever more and more until the day be with us" division e- motion on the physical and astral planes i. preliminary remarks. 1. the threefold goal. 2. the threefold function. 3. the threefold mode of activity. ii. the ef

iary to them. let us get this clear, for the truth embodied is fundamental. 1. the threefold goal, 2. the threefold function, 3. the threefold mode of activity. the third logos. the third logos, or brahma, is characterised by active intelligence; his mode of action is that which we call rotary, or that measured revolution of the matter of the system, first as a grand totality, setting in movement the material circumscribed by the entire ring-pass-not, and secondly differentiating it, according to seven vibratory rates or measures into the seven planes. on each of these planes the process is pursued, and the matter of any plane within the plane ring-pass-not shows first as a totality and then as a sevenfold differentiation. this differentiation of matter is brought about by rotary motion, a

s law of economy might be considered as the controlling factor in the life of the third logos. therefore: a. his goal is the perfect blending of spirit and matter. b. his function is the manipulation of prakriti, or matter, so as to make it fit, or equal to, the demands and needs of the spirit. c. his mode of action is rotary, or, by the revolution of matter, to increase activity and thereby make the material more pliable. all these three concepts are governed by the law of economy, which is the law of adaptation in time and space, or the line of least resistance. this line of least resistance is that which is sought for and followed on the matter side of existence. incidentally, brahma manifests will, because he is purpose, and love because in this solar system love is the line of least r

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sed. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divi

and need not be enlarged upon here. obstacle vii. erroneous perception. this inability to perceive correctly and to vision things as they really are, is the natural outcome of the six previous obstacles. as long as the thinker identifies himself with form, as long as the lesser lives of the lower vestures of consciousness can hold him in thrall, and as long as he refuses to separate himself from the material aspect, just so long will his perceptions remain- 42- the light of the soul copyright 1998 lucis trust erroneous. vision is of various kinds and these might be enumerated as follows: 1. physical vision reveals the nature of the physical plane, and is achieved through the medium of the eyes, photographing through the lens of the eye, the aspect of the tangible form, upon the wonderful

eir recognition and use must follow, 3. a period succeeds wherein the spiritual man utilizes the senses in the fulfillment of his desire, and in so doing identifies himself with his apparatus of manifestation. he is doubly blind, for he is not only born blind and senseless but he is mentally blinded also, and does not see himself or things as they are but makes the mistake of regarding himself as the material form, and this he does for many cycles. he has no sense of values or of proportion but looks upon the transient, suffering, unclean, material, lower man (his three sheaths in their totality) as himself, the reality, he cannot dissociate himself from his forms. the senses are part of the forms; they are not the spiritual man, the dweller in the form. they are part of the not-self and t

. when the lower man is brought into proper response through attention to the four means of yoga already considered, two results begin to manifest in him and he is ready to use the remaining four means which will reorient him and bring him eventually to liberation. 52. through this, that which obscures the light is gradually removed. the first result is the gradual wearing away, or attenuation of the material forms which hide the reality. this does not mean the wasting away of the forms but the steady refining and transmutation of the matter with which they are constructed so that they become so purified and clarified that the "light of god" which they have hitherto hidden, can shine forth in all its beauty in the three worlds. this can be demonstrated as literally true upon the physical p

th the second aspect of his own nature and with the second aspect in every form. this is the basis of the whole science of the soul and leads a man to know his own soul or psyche and the psyche in every form of divine life. it is the foundation for the entire science of psychism, both in its higher and lower aspects. when a man is a lower psychic he is aware of, and responds to the soul aspect of the material forms and the third or brahma aspect (the body, dominates, for every atom of matter has a soul. this concerns all that is subhuman. when he responds to the higher correspondence of this, to the reality of which the lower is but the shadow, he is in touch with the christ consciousness, with the soul of his being which is one with the soul in all the superhuman kingdoms. in connection w

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

e superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the ru

ge a knowledge that is neither eastern nor western, but which is known to both. when we have joined hands with the orient and when we have united the best thoughts of the east with those of the west, we shall have a synthetic and balanced teaching which will liberate the coming generations. it must begin in the educational field and with the young. in the west, consciousness has been focused upon the material aspects of living, and all of our mental power has been concentrated upon the control and utilization of material things, the- 8- from intellect to intuition copyright 1998 lucis trust perfecting of physical comforts, and the accumulation of possessions. in the east, where the spiritual realities have been more uniformly held, mental power has been used in concentration and meditation

rds "the gradual conquest of the mind's tendency to flit from one object to another and the power of one-pointedness make the development of contemplation."9(63) meditation is the result of experience. it is the instantaneous attainment of an attitude of mind as a consequence of long practice. in the bhagavad gita we find it is stated that in all action the five following factors are involved "1. the material instrument. the brain 2. the doe. the self 3. the organ. the mind 4. the impulse. energy 5. destiny. karma"10(64) meditation is activity of a very intense kind and it will be found that all these five factors are- 48- from intellect to intuition copyright 1998 lucis trust involved. the material instrument which we have to use in meditation is the physical brain. many people think that

ings, which are flooding our markets at this time. most of these communications are mediocre in character, and carry nothing new, or any message which will lead man on another step into the new age, or guide his feet, as he mounts the stair towards the heavenly places. the tapping of the sub-conscious, the enunciations of a worthy and high-grade mentality, will account for ninety-eight percent of the material now appearing. they indicate that man has achieved much, and that he is becoming co-ordinated. they do not indicate the functioning of the intuition, nor the activity of the faculty of spiritual telepathy. people need most carefully to distinguish between the intuition and instinct; between the intellect in its lower- 73- from intellect to intuition copyright 1998 lucis trust aspects

is category come the writings of those who are sensitive in a more mental manner, and can tune in telepathically with the mental world; they are responsive to the mind of some powerful thinker, or to the massed concepts of the religious world; they register, on mental- 110- from intellect to intuition copyright 1998 lucis trust levels, the fear and hatred and separativeness of the masses. whether the material they record is good or bad, whether it is happy, which it seldom is, or unhappy in nature, and whether it carries a vibration of fear and foreboding, it is all psychic stuff, and it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

his relationship (through the form side) will be to the inner as well as the outer worlds. man has included in his relation only the form side of the field of average human evolution- 36- a treatise on white magic copyright 1998 lucis trust he has used it and has been dominated by it. he has also suffered from it and consequently in time revolted, through utter satiety, from all that pertains to the material world. dissatisfaction, disgust, distaste, and a deep fatigue are characteristic very frequently of those who are on the verge of discipleship. for what is a disciple? he is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to

all preceding events, and the longer and more accurate his memory the more he can dominate all possible situations. thus two of the hindrances will be found to be: a. the comparative newness and change which is characteristic of the occident. b. the development of the concrete mind. our third hindrance grows out of the preceding one. it consists of the emphasis that has been laid in the west upon the material side of things. this has resulted in a three-fold condition of affairs. first, the world of spirit, or the formless abstract world of subjective consciousness is not recognised in a scientific sense. it is recognised innately by those of mystic temperament, and by those who are able to study the subjective history of men and races, but science recognises not- 50- a treatise on white m

this has been accomplished (and it is not an objective to be worked for, but is simply an indication to be registered in the consciousness and then dismissed) the consequent stimulation produces a reaction of the physical body. the magnetic power of the light in the head, and the radiant force of the soul produce stimulation. the centres begin to vibrate, and their vibration awakens the atoms of the material body until eventually the powers of the vibrating etheric body have swung even the lowest centre into line with the highest. thus the fires of the body (the sum total of the energy of the atoms) are swept into increased activity until such time as there is a rising up the spine of that fiery energy. this is brought about by the magnetic control of the soul, seated "on the throne betwe

e expresses himself, through which he works, and by which he is surrounded. it should also here be borne in mind that this definite creative work is only possible to those who function on mental levels the thinkers of the world and the disciples of the masters. in every case, as we have seen, the objective form has been the result of meditation on the part of the creating agency, of response from the material acted upon by the force generated in meditation, thus producing the building of the form, and its utilization through sound. this is succeeded by the stage wherein the form is seen objectively and becomes a vibrant living entity. thus is "the word made flesh" and thus do all forms universes, men, and ensouled thoughts come into being. this fifth rule touches upon three factors which e

consciousness is dominant and has reached its consummation in the completed personality. then comes the expression of the indwelling self, hidden by the personality, through its creative activity of a non-physical character. finally, we have the assertion or full manifestation of the divine nature. this, curiously enough, can only occur when the lower spinal centre is aroused, when the energy of the material nature is carried by an act of the will up into heaven, and when therefore the entire- 164- a treatise on white magic copyright 1998 lucis trust nature material, sensitive or psychic, and the existence aspect are unified and realised. meditate upon these words, for they connote the consummation as far as humanity is concerned. the occult aphorism "to will, to know, to dare, and to be

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

ll a solar system, veil the quality and purpose of deity. it is only when man is no longer deluded by appearance and has freed himself from the veil of illusion that he arrives at a knowledge of the quality of god's consciousness and at the purpose which it is revealing. this he does in a triple way: a. he discovers his own soul, the product of the union of his father in heaven with the mother or the material nature. this last is the personality. he then, having discovered the personality- 27- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust discovers the quality of his own soul life, and the purpose for which he has "appeared" b. he finds that this quality expresses itself through seven aspects or basic differentiations, and that this septenate of q

to distinguish, to choose or to reject, with all the implications conveyed in these terms. as long as a man is identified with the appearance, these aspects of the mental principle produce in him the "great heresy of separateness" it is the appearance of the form nature that glamours him and completely deludes him. he regards himself as the form, and then proceeds from a realisation of himself as the material form, and as identified with the outer appearance, to a realisation of himself as an insatiable desire. he then becomes identified with his desire body, with his appetites, good and bad, and considers himself as one with his moods, his feelings, his longings, whether they ray out in the direction of the material world or inward toward the world of thought or the kingdom of the soul. h

sum total of the universal mind; they are "awake and active" their goal and their purpose is such that it is idle for us to speculate about it, for the highest point of achievement for man is the lowest point for them. these seven rays, breaths and heavenly men have the task of wrestling with matter in order to subjugate it to divine purpose, and the goal as far as one can sense it is to subject the material forms to the play of the life aspect, thus producing those qualities which will carry the will of god to completion. they are therefore the sum total of all the souls within the solar system, and their activity produces all forms; according to the nature of the form so will be the grade of consciousness. through the seven rays, the life or spirit aspect flows, cycling through every ki

l groups. hence the increasing flood of communications, of inspired writings, and of personal messages and teaching- 75- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust when you add to the above the equally large flood of communications which emanate from the transmitters' own souls and from the realm of the subconscious, you have accounted for the mass of the material going out now. in all this there is need for deep thankfulness at the growing responsiveness and sensitivity of man. that the first reaction and effect of such an outpouring of communications is oft an increase of spiritual pride and ambition, and that the stepping down of the teaching from the mind to the brain and from the brain into words and sentences often fails in adequacy is sa

uilders possible. upon figure and form, number and sequences will the temple be built, and so embrace and express the glory of the lord. the second ray is the ray of the master- 101- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust builder. ray iii constitutes the aggregate of the active building forces, and the great architect, with his builders, organises the material, starts the work of construction, and eventually (as the evolutionary cycle proceeds upon its way) materialises the idea and purpose of god the father, under the guidance of god the son. yet these three are as much a unity as is a human being who conceives an idea, uses his mind and brain to bring his idea into manifestation, and employs his hands and all his natural forces to perfect

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be defeated and are the guarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and suf

dividual. associated with the story-book of the heavens there are three constellations (besides the constellation virgo) which are symbolised by women. there is cassiopeia, the woman enthroned. this is the constellation which is the symbol of the stage in human life at which matter and form are dominant and triumphant; when the inner divine life is so deeply hidden that it shows no sign, and only the material nature controls and rules. then there comes the later stage in the history of the race and of the individual, when we find coma berenice symbolically emerging the woman bearing the christ child is seen. here matter begins to reveal its true function, which is to bring to the birth the christ in every form. when the turning of the great wheel of life has played its part, then mary can

and research. he is a physical living body, he is a sum total of emotional reactions, and he is also that mysterious something which we call a mind. these three parts of a man physical, emotional and mental have to be offered in sacrifice, worship and as a free gift to the "christ within" before that christ can demonstrate through the disciple and initiate as he wishes to do. gold is a symbol of the material nature, which must be consecrated to the service of god and of man. frankincense symbolises the emotional nature, with its aspirations, wishes and longing, and this aspiration must rise as incense to the feet of god. incense is also a symbol of purification, of that burning which removes all dross and leaves only the essence for the blessing of god. myrrh or bitterness relates to the

g; and, secondly, the determination to achieve the re-orientation of the entire nature so that a closer identification with that soul may become possible, until a complete unity has been achieved. we begin to see what must be done, we begin to assume the right attitude which will make it possible. the halves of our essential duality soul and body, christ and mary, over-shadowed by the holy ghost, the material and the spiritual face each other and approach nearer and nearer until complete union is achieved and the christ is born through the instrumentality of the mother. but the acceptance of this divine idea and the orientation of the life in order to make the idea a fact are the first and immediate steps- 53- from bethlehem to calvary copyright 1998 lucis trust this, christ taught, and fo

thus, in the form of a dove, the peace of god descended upon jesus. secondly, the essential dualities of existence are typified for us in the bible. the old testament stands for the natural lower man, the virgin mary aspect, carrying within itself the promise of the messiah, of him who shall come. the new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know it. the new testament opens with the appearance of a dove one the symbol of the raging waters, the other the symbol of the waters of peace. through christ and the unfoldment of the christ life in each human being will

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

the true significance of those great identifications which enabled the carpenter of nazareth to say "i and my father are one" but it must also be remembered (and herein lies the clue to world unfoldment and to the mystery of past, present and future) that we are dealing with matter-substance and with forms which are already conditioned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to be found in the quarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this

uarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this conditioned substance must be accepted as existing and must be dealt with as it is. such is the parable of the ages. the design, the material, and the future temple are all subjectively related, and it is this that the soul knows. for the soul is the one who appropriates the material (already conditioned and qualified, and for ages the soul wrestles with that material, building it into tentative forms, discarding it at will, gathering together again the material needed, and steadily making more adequate models as the patter

xperience, far from its own country, with inadequate tools, and in complete temporary self-imposed ignorance of the design, or pattern. 2. the crisis which comes very much later in the soul's experience, wherein the soul knows more clearly the design, and in which much material has been prepared. the soul is no longer blind, and can now work in collaboration with other souls in the preparation of the material for the final temple of the lord. the soul, incarnate in human form, places in that temple his particular contribution to the whole, which might be stated symbolically to be a. a stone placed in the foundations, typical of the consecrated physical life. b. a column in the temple itself, typical of the desire or aspirational life. c. a design upon the tracing board, which coincides wit

velopment, or upon the so-called "age of the soul- 39- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the soul is ageless from the human angle, and what is really meant is the length of time that a soul has employed the method of physical incarnation. 3. the result of this twofold hold upon the mechanism during the past ages has been the conditioning of the material, in conjunction with its own inherent conditioned nature. a form is produced which is adequate to the temporary need of the soul and which is a reflection, in time and space, of its "relative age" or point of development. this, therefore, produces the type of brain, the conformation of the body, the condition of the endocrine system, and consequently the set of qualities, the type of

om the standpoint of the soul. there is its point of entry and exit; there is the great radio station of reception, and the distributing centre for direction. c. the spleen. this is a subsidiary centre and organ in connection with the heart centre. it is through the spleen that a linking up takes place between the life principle (seated in the heart) and the consciousness system, interlinking all the material organs and the atomic substance of the physical body. this statement indicates that, in the location in the human body where the spleen is found, along with its corresponding subjective force centre, two great currents of energy cross: these are the current of physical vitality or life and the current of the consciousness of the atoms which construct the form. it will be observed that

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

involve the application of the ancient rules 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

tion 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 participate in this work an undue effort, but if continuance is found possible and success ensues, it tempers the material to a finer degree of power. as has been said, the jungles of the occident are of a different kind to those within the eastern zone. they call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such

, so there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particular time cycle. the present objective is that the human family should now, as a whole, do three things and anything which militates against this is evil. 1. manifest the nature of the soul, through the integrated personality. the nature of the soul is love and t

be found working in a different relation to the great white lodge. in order to clarify this group work which the hierarchy plans and enable you to grasp the intent clearly, i will tell you something of the purpose which lies behind the groups and of the general plan into which it is desired that they fit. in the early stages of any hierarchical experiment, much difficulty is encountered, owing to the material with which the initiating agents (such as myself) have to work. any new idea, especially if it embodies a purpose which can only materialise later when the plan is further perfected, fails naturally to meet with full comprehension in the early stages. i have said that these groups constitute an experiment. this experiment is fourfold in nature and a concise statement about it may prov

ty of the human race (as the result of economic insufficiency, of war, anxiety and pain) is becoming so acute that we who work on the inner side must hasten to impress sensitive, awakening psychics with the right impression. hence our effort to create these groups, and to use people like yourselves who are (theoretically) harmless but actually full of prejudice and hasty judgments. we have to use the material which lies to hand and are greatly handicapped at all times. after you have worked consciously at the purification of the mind and after you have attempted to free yourselves from prejudice, from preconceived ideas and hasty judgments and determinations (based upon your own background, tradition, social and racial status, you will then brood consciously on the process of thoughtform m

ALICE A BAILEY13 PROBLEMS OF HUMANITY

he has to regain the respect of the world a respect which she lost when she surrendered and sought collaboration, thus proving herself innately weaker than those much smaller nations which fought until forced to accept defeat? can france emerge from this time of trial, purified and able to demonstrate a new capacity to think in terms of unselfish international relations and not solely in terms of the material civilization which she demonstrated so wonderfully for so many centuries? she can and eventually she will. her brilliant intellect (when turned to the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when

when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the intense emphasis upon the importance of france to the world, instead of the importance of the international attitude to france in terms of unselfish human relations, summarizes the psychological problem with which france is at this time faced and which certain of her finest thinkers realize. can france learn to think in terms of and for those who lie beyond her boundari

of nature have been subordinated to giving humanity things. the aim of education, generally speaking, has been to equip the child to compete with his fellow citizens in "making a living, in accumulating possessions and in being as comfortable and successful as possible. this education has also been primarily competitive, nationalistic and, therefore, separative. it has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. he is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life dist

nd narrow-mindedness with which they are surrounded. they know well that no man has ever been saved by theology but only by the living christ and through the awakened consciousness of the christ within each human heart; they interiorly repudiate the materialism in their environment and see little hope for humanity in the churches; they know well that the spiritual realities have been forgotten in the material development of the churches; they love their fellowmen and would like to divert the money spent in the upkeep of church structures and overhead to the creation of that temple of god "not made with hands, eternal in the heavens. they serve that spiritual hierarchy which stands unseen and serene behind all human affairs and feel no inner allegiance to any outer ecclesiastical hierarchy

nd respond to the appeal of christ and to the spiritual demand of countless millions? or will they work for organizations and the churches? will the institutional aspect of the world religions loom more largely in the consciousness of churchmen than the need of the people for a simple presentation of life-giving truth? will the interest and the power of the churches be turned to the rebuilding of the material structures, the re-establishing of financial security, the recovery of the status of outgrown theologies and the attainment anew of temporal power and prestige? or will the churches have the vision and the courage to let the bad old ways go and turn to the people with the message that god is love, proving the existence of that love by their own lives of simple loving service? will the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e teaching which now controls so many orthodox christians. buddha answered the questions posited in his time by giving out the four noble truths, which satisfactorily and eternally answer man's demand of why. these truths can be summarised as follows: the buddha taught that misery and suffering were of man's own making and that the focussing of human desire upon the undesirable, the ephemeral and the material was the cause of all despair, all hatred and competition, and the reason why man found himself living in the realm of death the realm of physical living, which is the true death of the spirit. he made a unique contribution to the teaching given by hercules and vyasa, and added to the structure of truth which they had erected. thus he prepared the way for christ. between the times of t

f wealthy men or by the great labour unions matters not. little of it is spent in the betterment of human living or for the inculcation of those values which lead to right human relations. 3. into the churches and religious groups throughout the world. here (again speaking in general terms and at the same time recognising the existence of a spiritually-minded minority) the money is deflected into the material aspects of the work, into the multiplying and preservation of ecclesiastical structures, into salaries and general overhead, and only a percentage of it really goes into the teaching of the people, into a living demonstration of the simplicity "as it is in christ" and into the spreading of the fact of his return for centuries a definite doctrine of the churches. that return has been a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rapid educating of the people in the plan and in the nature of the forces which are controlling evolution and their directing agencies. the fact of the hierarchy must be announced in no uncertain terms, thereby arousing public interest, public investigation and public recognition. in the process of so doing much will be learnt of the balancing group of initiates and adepts who work entirely with the material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and that of the opposite pole, the

ominantly 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 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

in mind that some nations are negative and feminine and others are masculine and positive. india, france, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in

rve the paths" this will be true eventually in the spiritual as well as in the literal sense. rome was the great road builder and road maker of europe in the far 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

e and the personality nature, can do much to help. i cannot elaborate on this further beyond pointing out that both for nations and individuals the first great crisis in scorpio upon the path of discipleship is determining in its effect upon the future. in considering great britain, we note first that the ruling sign is gemini from the standpoint of the soul of the people, and that taurus governs the material outer form of the nation; it is this factor that has led her people to appear before the world under the symbol of john bull, expressive of the british personality. it has been thought by certain astrologers that britain is ruled by aries, and this is true of it, as far as that small part which is called england is concerned; but i am dealing with the empire as a whole and not with a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nd that a process of unification and an attempt to achieve at-one-ment should be undertaken. from that moment, the troubles of the evolving man begin to be observed by him and consciously encountered, and he faces a long period of "extrication from glamour and the entering into that world wherein only unity is known" the stages from then on might be enumerated as follows: first: the stage wherein the material world is recognised and valued. temporarily it is made the goal of all activity and the man, refusing to recognise the difference existing between him and the material and natural world, seeks to identify himself with it and to find satisfaction in purely physical pleasures and pursuits. this stage divides itself into two parts: a. that wherein satisfaction is sought in the almost aut

ted condition of the situation which underlies the realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon the belief of the innate rightness of the human spirit, in the divinity

generates a false light from which soul light is rigorously excluded. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the soul offsets the dangers inherent in focussing on and using solely the light of matter; to the lesser light of matter is added the light of the soul and then these two blended lights, or aspects of the one light, are focussed upon the mental plane through the power of the creative

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

t into the area of its conscious activity. let me attempt to reduce the above information to practical simplicity, thus showing how these three types of energy can be used in practical work: 1. by the use of the energy of love in three ways: a. by sending out love (not sentiment) to your brothers at the time of transmission or reception. b. by capitalising on the inherent power of love to attract the material or the substance, and thus to "clothe" in the occult sense that which you send out. c. by sending forth the "clothed" idea, impression, etc, on a stream of love which your brother alert, receptive and waiting will attract to himself by the means of his conscious love for you. 2. by the use of mental energy through the effort to polarise yourself upon the mental levels of consciousness

e ideas, concepts and spiritual objectives of which he is becoming aware are steadily being formulated by him into thoughts with their appropriated thoughtforms, and upon these he learns to draw as he seeks to serve his fellowmen. he finds himself in possession of a reservoir or pool of thought-substance which is the result of his own mental activity, of his innate receptivity, and which provides the material for teaching and the "fount of knowledge" upon which he can draw when he seeks to aid other people. the essential point to be grasped is that sensitivity to impression is a normal and natural unfoldment, paralleling spiritual development. i gave you a clue to the entire process when i said that "sensitivity to impression involves the engendering of a magnetic aura upon which the highe

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

gers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, providing analogy even when eluding specifications, might be gained if you will endeavour to think of the human family, the fourth kingdom in nature, as an entity, as constituting a single unit, expressing itself through the many d

the life or energy found at the heart of every atom, its positive aspect, and the sixth hierarchy is the life of the forms of all the etheric bodies of every tangible object. the function of this hierarchy is well described in the words of the old commentary "the devas hear the word go forth. they sacrifice themselves and out of their own substance they build the form desired. they draw life and the material from themselves, and yield themselves to the divine impulse" a treatise on cosmic fire, pages 1196-1207 tabulation iii i. dynamic energy. electric fire cancer 1. sirius. saturn. fifth creative hierarchy capricorn (the 8th unknown) the cardinal cross- 30- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the great aries bear. sun, veiling vulcan

entity in the good of the whole yet retaining his spiritual identity. from self-service, he proceeds to world service and yet is always the individualised son of god until after the third initiation. as one studies these twelve signs, it is interesting to trace the relation of consciousness to the preceding sign and to the succeeding sign. it is peculiarly so in connection with the sign aquarius. the material, earthly quality of capricorn becomes "dissolved into the air" in aquarius. the individual "fish" of the other sign becomes eventually the soul, and soul quality emerges, and on the reversed wheel it demonstrates as the pervasiveness of wisdom (pisces) and the universal love of the truly developed aquarian. on the wheel as it "rolls onward into illusion" the wheel of the personality

in all outer affairs, saturn controls, and we consequently find ourselves today in a state of chaos and trouble, but as far as the consciousness of the race is concerned, mercury is becoming increasingly active. a steady illumination is taking place and light is being thrown on all problems light on government and politics through experiments and the study of great and basic ideologies; light on the material nature of the world through all the many branches of science; light on humanity itself through education, philosophy and psychology. this light is spreading down to the very darkest places in our planet and its many forms of life. two sets of rulers for the three decanates are available. according to alan leo, we have saturn, venus and mercury. according to sepharial we have jupiter

ence in libra wherein a life is spent in quiet, thoughtful reflection or in a condition of static unresponsiveness; it may be a life of balancing, of weighing this and that, and of determining which way the scales shall fall so that in the next sign certain designed results will occur. the following virgo life will be either one of a personality, materialistic nature, lived under the influence of the material aspect of virgo, the mother, or there will be evidenced a slowly emerging soul vibration, indicating that hidden spiritual life of which the virgin mother is the fore-ordained custodian. as progress is made, recurrently or cyclically, around the wheel of life, these experiences and vibratory activities intensify in character until the time comes when the reversal of the wheel takes pl

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s i went to her and told her what i had done, only to discover that she was more distressed at my reading her private papers than she was over my destroying her jewelry. i made a full confession, you will note. that reaction of hers gave me a new sense of values. it made me furiously to think, which was good for my soul. for the first time i began to differentiate between the spiritual values and the material. to her, it was a greater sin to be dishonest enough to read private papers than it was to destroy material things. she gave me my start in the first great lesson of occultism; to distinguish between the self and the not-self and between the intangible values and the tangible. whilst she was with us she came into money not a great deal but enough to release her from earning a liveliho

some subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and even

work i do is in no way related to automatic writing. automatic writing, except in the rarest cases (and, unfortunately, most people think their case is the rare exception) is very dangerous. the aspirant or disciple is never supposed to be an automaton. he is never supposed to let any part of his equipment out of his conscious control. when he does, he enters into a state of dangerous negativity. the material normally then received is mediocre. there is nothing new in it, and it frequently deteriorates as time goes on. many a time, the subject's negativity permits the entrance of a second force which, for some peculiar reason, is never of as high a standard as the first. then there comes danger of obsession. we have had to handle many cases of obsession as the result of automatic writing

ater 'teens that the wages of sin is death. one of the cleanest men i ever knew who never in his life misconducted himself, as it is puritanically called, told me that the only reason was that at nineteen his father took him into a medical museum and showed him some of the results of misconduct. i'm no believer in the use of fear for the correction of behavior and weakness but it is possible that the material evidence of material wrong-doing has its value. i have no intention of dealing at greater length with this subject but it has its bearing on the problem with which i was confronted when we settled down in the house at ridgefield park. i had to send my children to the public schools in new jersey. i was accustomed to the idea of co-education but only among an exclusive set of children

so a profound dislike of every form of psychic writing and of psychic work. later she changed her mind when i explained to her that telepathic rapport was a proven thing and a matter of scientific interest, that she was not either clair-audient or clairvoyant and never would be and that (above all) the test of truth was the truth itself. i told her that if she would write for a period of a month, the material transcribed would prove to her whether it contained truth, whether it evoked intuitive understanding and recognition and whether it had in it that which might be of value in the new spiritual era which was impending. she, therefore, overcame her disgust of this type of work and of the many occult presentations of truth which were prevalent. she only stipulated that the writing should

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

. as the race learns to think clearly and definitely, and as the laws of thought begin to control the racial- 59- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust consciousness, disease as we now know it will be greatly lessened and more and more people will achieve integration. where there is integration there is the free play of force and of energy throughout the material body. the problems of stimulation will, however, steadily increase with the growing sensitivity of the physical man and the developing focus of his consciousness in the mind nature. this will go on until man learns how to handle the higher energies and to recognise the need for a rhythmic life, paying attention to the law of periodicity. in healing work, certain rules should be master

tion much of the present difficulty and confusion can be ascribed. the metaphysical header today is so engrossed by that which is not the body that he is far less useful to the sick, diseased and damaged human being than is the practical physician. the average metaphysician, no matter by what label he calls himself, has a closed mind; he overemphasises the divine possibilities to the exclusion of the material or physical probabilities. complete- 67- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust spiritual healing will be divinely possible ultimately; but this is not materially possible at certain given moments in time and space and with people at widely differing points on the ladder of evolution. right timing and a sound knowledge of the working of th

(as it is occultly expressed "let the soul's eye turn in another direction" and, in this present cycle, disease and death will inevitably supervene. this is not mental error, or failure to recognise divinity, or succumbing to evil. it is, in reality, the resolution of the form nature into its component parts and basic essence. disease is essentially an aspect of death. it is the process by which the material nature and the substantial form prepares itself for separation from the soul. it must be borne in mind however that where there is illness or discomfort or disease which is not related to the final dissolution, the causes thereof are to be found in many factors; they can be found in the surroundings, for a number of diseases are environmental and epidemic; in the tuning in of the indi

d work. eventually he too becomes the heart of a group or of an organisation small at first but becoming worldwide as his spiritual power develops and he thinks in terms of the group and of humanity. these two relationships on his part are reciprocal. thus the love aspect of divinity becomes active in the three worlds, and love is anchored on earth and takes the place of emotion, of desire and of the material aspects of feeling. note that phrase. h. in the early stages of unfoldment, of both the individual and the race, the inverted heart lotus- 97- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust with its twelve petals reaches downwards towards the solar plexus centre. this last centre, since atlantean days, has been reversed, and its petals are now rea

ion and inter-relation and their sequential polarisation. he seeks not to narrow the teaching down to points and lines and place until such time when these terms mean little to him and he knows more. 8. these three paths of life are the channels for electric fire, solar fire and fire by friction, and are related in their usage to the three stages of the path of evolution: the path of evolution in the material, earlier stages; the path of probation, and the early stages of the path of discipleship until the third initiation; and the path of initiation itself. 9. the kundalini fire, about which so much is taught and written in the east, and increasingly in the west, is in reality the union of these three fires, which are focussed by an act of the enlightened will, under the impulse of love

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

is being laid today upon education coordinating, relational, psychological, vocational and equipping. to this must be added the old method of memory training and the attempt either to infuse religion into the mind of the child or to omit it with decision and with purpose. modern education has been primarily competitive, nationalistic and, therefore, separative. it has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. he is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life dist

and separative aspects, its analysing functions, and its ability to formulate concrete ideas based on material perception, material desire and material purposes is receiving the training which will make a material civilisation, and has made our material civilisation what it is today. with the emphasis shifting away from feeling-perception to mental attitudes towards life, with the desire to make the material life of the citizen of every nation the dominant factor in the national thought, with the mind unfoldment consecrated to material living, and with science definitely committed to the enunciation only of the provable and concerned only with the energies of material effect, is it any wonder that the major consideration of our modern civilisation lies in the field of the economic life? w

y, the sense of subtler inner relationships, the sense of worship and the undue sensitivity of modern man is our outstanding heritage from the civilisations which existed upon old atlantis. upon all this basic structure the exact opposite is being imposed today, and in the reaction normal, right and developing man is laying a superstructure in which the emphasis is increasingly upon the tangible, the material, the seen, and upon that which can be proved, diagnosed, analysed, and utilised for the improving of man's outer life and his material position upon the planet. both civilisations have gone too far, and in the swing of the pendulum we shall inevitably return to a middle position, to the "noble middle path" this middle way, utilising the best and the highest ideals which the two preced

outer life and his material position upon the planet. both civilisations have gone too far, and in the swing of the pendulum we shall inevitably return to a middle position, to the "noble middle path" this middle way, utilising the best and the highest ideals which the two preceding civilisations have produced, will characterise the coming aquarian age and its civilisations. such an expression of the material and the immaterial, of the seen and the unseen, of the tangible and the spiritual has ever been the goal and the objective of those who comprehend the true meaning of culture. in the last analysis, and for the purposes of our theme, civilisation concerns the masses and the racial consciousness, while culture concerns the individual and the unseen spiritual man. therefore a civilisatio

e average citizen what has "come to light" in the past. 2. evoke interest in the new sciences and knowledge which are coming to light in the present. 3. develop the memory and the power to recognise that which is presented to the mind. 4. correlate the past with the present. 5. train citizens in the rights and nature of possession, with the attention to the processes of enjoyment and right use of the material and intellectual gifts of life, and their relation to the group. 6. indicate, after due study, the right vocation. 7. teach the methods whereby the coordination of the personality can be brought about. all this will turn the man out into the arena of life with a certain amount of knowledge of what has been discovered in the past and what is his intellectual heritage; with a certain am

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

y, to obliterate the effects of war from their troubled minds, to forget that which has happened, to return to the familiar, and to re-establish the old ways of life. human beings forget easily, and besides this ancient habit, humanity is very tired. get ready to deal with this, for it must not happen if it can in any way be prevented. 2. there will also come the cessation of the "great sounds of the material aspects" the sounds of war, the noise of explosion, and the cry of suffering humanity. this will create a curious false peace, but it will at the same time create a channel of approach for new spiritual forces and energies which directed by the hierarchy will pour into the human family, causing spiritual stimulation, spiritual receptivity, spiritual aspiration and a great readiness fo

her was j.a.c. though he would greatly like to be reinstated. this is not possible; however, had the tenure of life by a.a.b. been better, it might have been accomplished. another of these types was b.s.d) 5. certain other students regarded "occult obedience" as an infringement of their freewill, as did d.a.o. quite a number of you simply suffered from inertia, and though pleased and excited over the material received from me, in the group or personal instructions, were too lazy to avail yourselves to the full of that which was given, and consistently failed to comply with my requests. it is valuable to note a most significant point of interest: all those who passed through the gates- 65- discipleship in the new age- volume ii copyright 1998 lucis trust of death passed to a definitely clos

nd synchronous precision in working is the complete freedom of the ashram from any spirit of criticism. there is no tendency among its personnel to be critical and no interest whatsoever in the outer, personal lives of the members, should they be amongst those functioning in the three worlds. criticism, as seen among men, simply is a mode of emphasising the lower self and deflects the attitude to the material aspects of a person's life. there is necessarily clear vision among the members of an ashram; they know each other's capacities and limitations and they know, therefore, where they can complement each other and together create and present a perfect team in world service. 5. one other factor i will mention among the many possible: the members of an ashram are all in the process of demo

an's attitude to life, his sense of values and his use of time. all this has been brought about by what we might call with exactitude the first precipitation. its effects have been mass effects to a very large extent. they have affected the spiritual workers and the men of goodwill, producing the purifying fires of pain and agony through the medium of war, and making available also the essence of the material world. i have endeavoured to express the majesty of the recent happenings in various ways in order to impress upon you all the stupendous nature of what has occurred. the second precipitation must be more consciously brought about by humanity itself, and it is to- 115- discipleship in the new age- volume ii copyright 1998 lucis trust facilitate this that the new invocation has been gi

r. meditation only becomes effective creatively and on all the three planes in the three worlds when the antahkarana is in process of construction. the worlds of the personality are the worlds of the third divine aspect and the creation of thoughtforms therein (as usually carried forward by the concrete mind) is related to form, to the acquisition of that which is desired and dedicated largely to the material values. but when a man is beginning to function as a soul-infused personality and is occupied with the task of rendering himself sensitive to the higher spiritual impression, then the creative work of the spiritual triad can be developed and a higher form of creative meditation can be employed. it is a form which each person has to find and discover for himself, because it must be the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ure) and at the same time to absorb and thus transmit knowledge, wisdom, force and light from the planetary hierarchy. it has now been deemed possible to form groups within the new group of world servers whose members can begin to prepare themselves to express both the phenomenal and the impulsive, the- 23- the externalisation of the hierarchy copyright 1998 lucis trust negative and the positive, the material and the spiritual with such a measure of success that, in due time, there can exist on earth a replica of the hierarchy, its methods and techniques of work. such is the purpose of the groups which i have formed, and of other groups throughout the world who in a different way and form, and employing perchance a different phraseology yet are motivated and actuated as are the seed groups

ces exist for the furtherance of political and sociological aims and to carry forward the projects of many peoples and the many and differing points of view, plus the many attitudes toward life and its arrangement and re-arrangement. i am not here dealing with the churches, the great religions or the religious organisations. i am concerned with the determining factors which are today conditioning the material life of the planet. speaking broadly, these forces and groups are occupied with material values and mental ideas. they are not principally occupied with the more subtle values, though these are incidentally present. the emphasis is upon the economic situation; upon the possession of land or cultural predispositions and tendencies and with the relations between people and nations; thes

and written word in every country, group loyalty, group adherence to the leader, and group methods. success depends- 55- the externalisation of the hierarchy copyright 1998 lucis trust upon the gained group cohesion, the group willingness to sacrifice, plus loyalty and allegiance to some directing personality. behind these many groups stand the forces of ancient origin which are pledged either to the material or the spiritual values. because many ages have gone by in the building up of the material values, to the development of the personality consciousness, and to the achievement of a tangible and objective civilisation, the forces of materialism are apparently far stronger and more potent than the forces of the spirit or of the intangible worlds. up to the present this has not been wrong

are analogous to a particular, individual, human incarnation with its inception, its progress and growth, its useful maturity and its ensuing deterioration and subsequent death or the passing away of the form. forms are ever open to attack. a strong subjective life and spiritual detachment are the two safeguards. where the form is more potent than the life, danger is imminent; where attachment to the material aspect or organisation is present, spiritual values are lost. today we are watching the death of a civilisation or cycle of incarnation of humanity. in all fields of human expression, crystallisation and deterioration had set in. worn-out religious dogmas and the grip of theology and the orthodox churches have no longer sufficed to hold the allegiance of the potent, inner, spiritual l

ched to it. today, the karma of humanity is descending upon it. i would remind you, however, that the continuous emphasis laid upon the malevolent aspects of karma conveys a wrong impression and negates the full grasp of the truth. there is as much good karma as there is bad; even in the present world situation, the good karma emanating from the soul of humanity balances the evil which comes from the material aspect and is continuously over-emphasised. it is the rhythm of matter in contradistinction to the rhythm of the soul, and these constitute the initiating causes of the present conflict, both in individual lives and in the general world situation. when this is properly grasped, the true picture may emerge in your hearts and minds with greater clarity. in my effort to make clear the pi

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

they seek release. the aspirants and disciples of the world are hearing the o.m. and in their personal lives the a.u.m. and the o.m. are in conflict. this may represent a new idea to you, but it conveys an idea of an eternal fact. it may help you to gain an understanding of this phase if i point out for you that for this first group the o.m. can be portrayed in the following symbol as expressing the material m nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. you will see, therefore, how the teaching leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. for aeons the word of the soul and the sound of spiritual reality are lost. today, the word of the soul is

plete identification within his consciousness becomes his major goal, but only in reference to the whole creative process and not now in reference to the separated self. it is this thought which motivates the service of the initiate, and it is this concept of wholeness gradually creeping into the world consciousness which is indicating that humanity is on the verge of initiation. therefore, it is the material aspect "the perfected third of the personality" which makes possible the activity of the initiate as he sounds out his three demands. the "dominant fifth of the ego" makes itself heard at the third initiation, marking the attainment of at-one-ment, and this fades out at the fourth initiation. at that time the egoic vehicle, the causal body, disappears. then only two divine aspects rem

atter itself and an energy of very great potency; it is with this energy that the axis powers are working. the destructive energy, emanating from "the bright centre" shamballa, is something very different, and i would ask you to remember this. the destroying power of spirit is not the same as that of matter. a human being destroys his own form again and again through the evil which he does and by the material focus of his desires; the following of a life of vice will breed disease, as is well known. the disciple can also destroy his form nature through selfless service and devotion to a cause. in both cases the form is destroyed, but the motivating impulse is different and the energy of destruction comes from different sources. the death of a master jesus or of a father damien, and the dea

who know the light of the soul, and who can bear the hierarchical light can be trained to enter into and form part of the light of shamballa and walk in those "radiant halls where move the lights which carry out the will of god" to carry the concept a little nearer home: only when the will of the personality and the will of the soul come together evoked by love does the light of the soul dominate the material light of the personality. this is a statement of importance. only when the will of the monad and the will of the hierarchy of souls meet and blend in the "upper brackets (if i may use such a modern business phrase) can the radiant light of life dominate the blended lights of humanity and of the hierarchy. faintly this group fusion and junction can be seen to be taking place. it is als

mediation, applying the plan which the world of meaning has revealed, so the higher initiate works consciously in the world of purpose which the plan implements, the world of meaning interprets, and the world of events expresses in sequential order and under the evolutionary law. the symbol which expresses the door of evolution is the crescent moon; that of the process of evolution as it affects the material or substantial life of the man is the waxing and the waning moon the symbol of growing desire and of the dying out of desire. the symbol of the world of meaning is light the light which shines upon the ways of men, interpreting events and bestowing revelation. the symbol of the world of mediation is the revolving cross, whilst the symbol of the world of purpose is a twofold one: the f

ALICE BAILEY THE LABOURS OF HERCULES

story of the cardinal cross in the heavens (the cross of the initiate) the stars there are no bright stars at all in cancer, no conspicuous or brilliant star, because cancer is a sign of hiding, of retreat behind that which has been constructed. it is not a striking constellation. it is interesting to note that there is no hebrew word for "crab. it was regarded as unclean and not mentioned. so is the material form regarded from the standpoint of spirit, and esotericists tell us that the physical body is not a principle (the substitution of the egyptian sacred scarab for the crab seems a recognition of the quality of cancer in its higher aspects when the native is an aspirant or disciple, for we go round the zodiac many times) there are eighty-three stars in this sign, the brightest of whic

ns that attend his coming- 103- the labours of hercules (amplification of esoteric astrology, pp. 153-174) let every man remember that the destiny of mankind is incomparable and that it depends greatly on his will to collaborate in the transcendent task. let him remember that the law is, and always has been, to struggle; and that the fight has lost nothing of its violence by being transposed from the material onto the spiritual plane. let him remember that his own dignity, his nobility as a human being, must emerge from his efforts to liberate himself from his bondage and to obey his deeper aspirations. and let him above all never forget that the divine spark is in him, in him alone, and that he is free to disregard it, to kill it, or to come closer to god by showing his eagerness to work

g them go in order to get the better things; between those who grab possessions for themselves, those who hoard and keep, and those who let go in order to acquire what christ calls "treasures in heaven. in almost any field of thought we find these two compelling forces because of [188] the impact of piscean and aquarian energies. there are two diverse groups: those who are tied to the past and to the material aspect, and those who are getting the vision and are seeing the life, the consciousness, the purpose and the plan emerging through the medium of them all. the wonderful thing, if you study the world intuitively, if you keep apace with what is going on in this and other sections of humanity, is that you will see that, in spite of superficial disturbances and dire happenings, the spirit

for us [211] summary of lessons learned in each zodiacal sign the following abstract of notes on the zodiacal signs is offered as a basis for further study and quick reference. aries, the ram element: fire sign (as are also leo and sagittarius. quality: initiating. beginnings. will or power expresses itself through the great creative processes. in the early stages, activities are directed toward the material side of life; later, toward the spiritual. polar opposite: libra. an air sign (balance. rulers: exoteric, mars; esoteric, mercury. keywords: from the angle of form "let form again be sought; from the angle of soul "i come forth and from the plane of mind, i rule. taurus, the bull element: earth sign (as are also virgo and capricorn- 121- the labours of hercules quality: desire, for th

AN INTRO TO STUDY OF THE KABALAH

nto three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting th

on have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and these are seated in the fourth world of effects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea remains the same: just in a similar way the principles of man's constitution, as stated in different hindoo books, also vary, but the root idea is the same in them all. the human principles may be stated as three in a fourth--the body; or as five

APOCRYPHON OF JOHN

iety, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed by them. now there are other ones in charge over the remaining passions whom i did not mention to you. but if you wish to know them, it is written in the book of zoroaster. and al

BASIL VALENTINE TWELVE KEYS

of basil valentine 81 of 95 thanks be to god. as a parting kindness to you, i am constrained to add that the spirit may also be extracted from black saturn and benevolent jupiter. when it has been reduced to a sweet oil, we have a means of robbing the common liquid quicksilver of its vivacity, or rendering it firm and solid, as is also set forth in my book. postscript when you have thus obtained the material, the regimen of the fire is the only thing on which you need bestow much attention. this is the sum and the goal of our search. for our fire is a common fire, and our furnace a common furnace. and though some of my predecessors have left it in writing that our fire is not common fire, i may tell you that it was only one of their devices for hiding the mysteries of our art. for the mat

95 other kinds of heat in the providing of which so much expense is incurred. neither do we want many kinds of furnaces. only our threefold furnace affords facilities for properly regulating the heat of the fire. therefore do not let any babbling sophist induce you to set up a great variety of expensive furnaces. our furnace is cheap, our fire is cheap, and our material is cheap v and he who has the material will also find a furnace in which to prepare it, just as he who has flour will not be at a loss for an oven in which it may be baked. it is unnecessary to write a special book concerning this part of the subject. you cannot go wrong, so long as you observe the proper degree of heat, which holds a middle place between hot and cold. if you discover this, you are in possession of the sec

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

o the laity, as protector deities especially are utilized by the monastic community for equally pragmatic concerns like protection. as the above examination indicates, wealth is also a major connection between the monastic community 147 see de nebesky-wojkowitz 1998, pp. 26-27, 165; and tucci 1988, p. 172. 148 see beyer 1978, pp. 4, 27-33. 149 see beyer 1978, pp. 64-68. 96 and the laity, both for the material support that the laity provides and for the purchase of ritual services.150 the relationship between these two arenas of the tibetan buddhist community is much more complex and covers pragmatic grounds as well. protector deities such as tsiu marpo solidify this relationship and provide a focus for the concerns of the entire community. the power and utility of ritual protector deities

BLACK SERPENT1

rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural)

BLAVATSKY H P ANTHROPOGENESIS

. such is the opinion of the great french naturalist, who gives thereby a terrible blow to darwinism[[vol. 2, page] 57 the "double dragon" 7. displeased they were. our flesh is not there (they said. this is no fit rupa for our brothers of the fifth. no dwellings for the lives* pure waters, not turbid, they must drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they ar

he "three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[

nscious experience and suffering, find themselves wedded in eternity. this will reveal the meaning of many hitherto incomprehensible allegories, foolishly called "fables (vide infra "the secret of satan) it explains, to begin with, the statement made in pymander: that the "heavenly man" the "son of the father" who partook of the nature and essence of the seven governors, or creators and rulers of the material world "peeped through the harmony and, breaking through the seven circles of fire, made manifest the downward-born nature* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen

"would be the only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator, so to say, or rather the upadhi (basis, of both air and water, and is "fire, air and water" in fact: one under three aspects; hence the chemical and alchemical trinity. in the world of manifestation or matter it is the objective symbol and the material emanation from the subjective and purely spiritual entitative being in the region of noumena. well might godfrey higgins have compared hydrogen to, and even identified it with, the to on, the "one" of the greeks. for, as he remarks, hydrogen is not water, though it generates it; hydrogen is not fire, though it manifests or creates it; nor is it air, though air may be regarded as a pro

t of the elohim, among which was jehovah himself- so the animals mentioned in that chapter as "created" before man in the dead letter text, were no animals, but the zodiacal signs and other sidereal bodies[[vol. 2, page] 113 the secret work of chiram. active emanations from the three higher principles in man, namely "spirit, soul, and mind" or atma, buddhi, and manas. it is the spiritual and also the material human basis. rudimentary man, having been nursed by the "air" or the "wind" becomes the perfect man later on; when, with the development of "spiritual fire" the noumenon of the "three in one" within his self, he acquires from his inner self, or instructor, the wisdom of self-consciousness, which he does not possess in the beginning. thus here again divine spirit is symbolised by the s

BLAVATSKY H P COSMOGENESIS

l be, whether there is a universe or not; whether there be gods or none" asks the esoteric senzar catechism. and the answer made is- space. it is not the one unknown ever-present god in nature, or nature in abscondito, that is rejected, but the god of human dogma and his humanized "word" in his infinite conceit and inherent pride and vanity, man shaped it himself with his sacrilegious hand out of the material he found in his own small brain-fabric, and forced it upon mankind as a direct revelation from the one unrevealed space* the occultist[[footnote(s* see manu's account of brahma separating his body into male and female, the latter the female vach, in whom he creates viraj, and compare this with the esotericism of chapters ii, iii, and iv. of genesis* occultism is indeed in the air at t

the region of memories that we name the past. in the same way we experience a sensation of duration in the case of the instantaneous electric spark, by reason of the blurred and continuing impression on the retina. the real person or thing does not consist solely of what is seen at any particular moment, but is composed of the sum of all its various and changing conditions from its appearance in the material form to its disappearance from the earth. it is these "sum-totals" that exist from eternity in the "future" and pass by degrees through matter, to exist for eternity in the "past" no one could say that a bar of metal dropped into the sea came into existence as it left the air, and ceased to exist as it entered the water, and that the bar itself consisted only of that cross-section the

(celestial beings) to contain (hence to manifest) it (a[[vol. 1, page] 38 the secret doctrine (a) mind is a name given to the sum of the states of consciousness grouped under thought, will, and feeling. during deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being "mind is not" because the organ, through which the ego manifests ideation and memory on the material plane, has temporarily ceased to function. a noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as that abstract absolute thought, of whic

shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. whatever reality things possess must be looked for in them[[footnote(s* see wassilief on buddhism, pp. 97-950[[vol. 1, page] 40 the secret doctrine. before or after they have passed like a flash through the material world; but we cannot cognise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. as we rise in the scale of development we perceive that during the stages th

tom to a sun, and is a reflection of the divine thought propelled into objective existence, into a law that the universe should exist. according to esoteric teaching, the real cause of that supposed desire, and of all existence, remains for ever hidden, and its first emanations are the most complete abstractions mind can conceive. these abstractions must of necessity be postulated as the cause of the material universe which presents itself to the senses and intellect; and they underlie the secondary and subordinate powers of nature, which, anthropomorphized, have been worshipped as god and gods by the common herd of every age. it is impossible to conceive anything without a cause; the attempt to do so makes the mind a blank[[footnote(s* in clearer words "one has to acquire true self-consci

BLUE EQUINOX

nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of th

f pure and exalted thought. we cannot say that mr. bragdon is in any sense an original thinker, as hinton was, but he has done something to extend and popularize hinton s ideas. some of the analogies in this book are very illuminating. unfortunately, as it appears to us, mr. bragdon is tied up with theosophical dogmas. he talks about the .new freedom. and bases his whole argument on the idea that the material world is a shadow show. yet he seems to think that the real (that is, the ideal) world is more easy of apprehension, if we bind ourselves hand and foot by the senseless and cruel taboos of the most primitive tribes. he also errs, as it seems to us, in placing the yogi whose attainment is wholly selfish above the man of genius. blavatsky made no such error. she placed the poet above th

. following on the tremendous task of verse 15 comes the obvious elementary piece of instruction which one gives to a beginner. the best way out of the dilemma is to take verse 15 in a very elementary sense. let us paraphrase that verse .try to get into the habit of thinking of your mind and body as distinct. attach yourself to matters of eternal importance, and do not be deluded by the idea that the material universe is real. try to realize the unity of being. that is a sensible and suitable instruction, a kind of adumbration of the goal. it harmonizes emotional and intellectual conceptions to.that which subsequently turns out not to be reality. 17. thou shalt not separate thy being from being, and the rest, but merge the ocean in the deep, the drop within the ocean. this too can be consi

BOOK T

r aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty

eing produced. the central symbol on each card. action definitely commenced for good or evil. hb:chsd perfection, realization, completion: making a matter settled and fixed. hb:gbvrh opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. hb:thparth definite accomplishment. thing carried out. hb:ntzch generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. hb:hvd solitary success "i.e" success in the matter for the time being: but not leading to much result apart from the thing itself. hb:ysvd very gr

BOOK OF BLACK SERPENT

f strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation

material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thu

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring r

t is a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. storms (gordon press, ny 1974, an annotated translation of various ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from the ore and to harden it. indeed we find many peoples regard their blacksmiths as magicians. among them wayland stands out as the smith par excellence. the figure of t

consider how easily it creases and wrinkles. will it stretch too much? is it washable? will it itch? since witches wear nothing under their robes, this last is a serious consideration! measure yourself from wrist to wrist, with arms outstretched (figure 3.6, measurement a, then from the nape of the neck to the ground (measurement b. you will need to buy material of a width by twice b length. take the material and fold it in half, as in figure 3.6. if the material has an "outside" and an "inside, fold it inside out. now cut out a piece from each side, as indicated. you will be left with what you see in figure 3.7; a more-or-less "t" shape. the exact dimensions of the cuts will depend on you. leave enough for a full sleeve at "x" but don't take it up to make it too tight under the arm at "y

numbers signify balance and harmony. odd numbers signify imbalance and discord. in considering the following definitions, note that a larger number is made up of a combination of smaller numbers: one the beginning; the source; the ego. two duality; the male and female; positive and negative. three the trilogy: father, mother and child; past, present and future. completion of the first plane. four the material universe; consciousness, reality and law; physical power, initiative, religion and spiritual evolutioa it is three and one. five the number of wo/man. it represents materialism, expansion, change, understanding and justice. it is three and two. six the number of cooperation and balance. it represents interaction between the material and the spiritual; mental and physical. it signifies

following a trail, finding a lost object, searching for water, or even diagnosing an illness it is as well to use a pendulum with a definite point to it. sit at a table with a map before you, of the place to be dowsed. the larger the map's scale, the better. move the pendulum slowly across the map, in the same pattern you would follow if you were walking on the spot. when you "reach" the site of the material for which you are searching, the pendulum will indicate it by swinging rapidly in a circle or spinning around. when looking for a lost person, or stolen property, you can follow a similar procedure. for something lost, draw a rough sketch of the area, the house or room, where you think it was lost. again move the pendulum systematically about, while concentrating your thoughts on the

CASE PAUL F THE BOOK OF TOKENS

hamah, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the k

, the creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephirah is regarded as including all the others, the total number in each world is 100, or 400 for the four worlds. yet all 400 are included in the primal ten, the ineffable, unman

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

owerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such

rces. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow [insert pic p055- 4- gods and goddesses [insert pic p056] seite 30 wicca01.txt- the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that

er of hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and seite 54 wicca01.txt for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed love

o used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it represents dreams, visions and a desire for fulfilment beyond the material world. in times of stress and sorrow, silver candles can remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with

ny essential oil you are using, naming it as part of the cumulative chant* place about a tablespoon of the herb or herbs in your ready-stitched sachet, or in the centre of the cloth to be tied. use more for a larger sachet, but remember that it is best to under- rather than over-fill. as you add the herbs, repeat your chant about the energies you are invoking in the herbs* close the sachet or tie the material in three, six or nine consecutive knots of a natural twine or ribbon, seeing your energy and healing bound in the knots. as you tie your bag, visualise yourself- or the person, animal or place that the sachet is intended to heal- fully restored, as you chant: three knots i bind, three knots i wind, love, health and tranquillity. three more i tie, to earth, sea, sky, for days and night

CHAOS MAGICK AND LUCIFERISM

f severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

liturgical device and performance traditions like the "shout" spiritual dancing and possession, shows the organic connection between african and african american religious cultures. what is less clearly articulated, however, is the relationship between african religion and black american supernatural traditions such as conjure. this relationship has been considered, to some extent, in studies of the material aspects of black culture in both the old and new worlds. some scholars have argued that the manufacture of minkisi, the sacred\ 37 "medicines" of kongo tradition, is reconfigured in black charm-making practices in the united states "voodoo" dolls and figures, as seen in southeastern cities such as new orleans and miami, have been identified with artistic motifs originating not only in

od charm bag" she explained "am make of red flannel with frog bones and a piece of snakeskin and some horse hairs and a spoonful of ashes. dat bag pertect you from you enemy" moses claimed that she learned her magical knowledge "from my daddy and mammy\ 48\ and de old folks" she added "most of dem things works iffen you tries dem"[25] over time, certain ingredients emerged as staple components in the material rhetoric of conjure practices. the gravel and earth gathered from the surfaces of cemetery graves and stone markers, sometimes called "goopher dust" was a near-universal element in the pharmacopoeia of african american supernaturalism. a rabbit's feet or the highly sought after bone of a black cat endowed a practitioner with great power. materials were selected both for their sympathe

ks and whites, 5 vols (hannibal, mo: western publishing, 1970.78; distributed by american university bookstore, washington, d.c; leonora herron "conjuring and conjure doctors" southern workman 24, no. 7 (1895: 117.18. note to readers: for some material from the southern workman i cite the original journal articles or another source (as for this item in note 20, i cite dundes's mother wit. to make the material more accessible, at the first cite of each item i add its corresponding page span in donald j. waters, ed, strange ways and sweet dreams: afro-american folklore from the hampton institute (boston: g. k. hall, 1983).e.g, here [in waters, strange ways, pp. 227.29. 19. ruth bass "mojo" scribner's magazine 87 (1930, reprinted in mother wit from the laughing barrel: readings in the interpr

CHRONOLOGIA RORISPERGIUS

elf in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthl

COSIMANO CHARLES ELEMENTARY PSIONICS

then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine published an article by joseph goodavage entitled the conspiracy against psionics which implied that the powers that be had worked to suppress the study of this stuff and when i read that article the proverbial light bulb went off and i started to work in earnes

think in terms of being rich. remember: wealth attracts wealth. success attracts success. the reason people get rich is because they think that way. okay, that takes care of the first step. as soon as you notice your attitude changing, and believe me, you will notice it, you should begin to meditate on the subject of wealth. in the course of your meditation, imagine yourself in possession of all the material things you want, the good car, the big house. this act of imagining is very important because it creates the thought-form in your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mistake i made of visualizing a large check, and stick to the objects. at this point it is time to begin to ch

e to influence the minds and bodies of other people by turning dials on a box, or even a modified radio, with in many cases, most in fact, no power other than the mind of the operator is hardly the stuff of rational discussion and most people on both sides get pretty irrational about the whole thing. if you don't believe me, just ask the family doctor and see how fast you can run! so, if you find the material that is going to come next hard to swallow, you are most assuredly not going to be alone. i was one of the skeptics at one time. and i had a lot of things thrust at me that could have had me working with the instruments long before 1977, when i built my first unit. have you ever found out something years after it could have done you a lot of good and had this desire to bang your head

x, yet the cybershaman program does just that. as for my own work, well, before the first edition of this book came out, i had no idea how psionics could scare people half to death and how much fun it would be to scare them. i ve gone from a stodgy, pompous young man to a nasty, middle-aged prankster and it is a hell of a lot more fun. while i was writing this book years ago i learned not to take the material too damned seriously, to have fun with it. and since then i ve learned not to take myself very seriously either. so deal with psionics like everything else in life. have fun with it, enjoy it, but don t take it too seriously. use it as a tool for living but don t make a religion of it. we have enough of those things in the world as it itthe covenant of samyaza- i- i, samyaza, speak to

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

t i call the luciferic consciousness. i use this as an overall name to describe the force which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy operating from the fourth dimension. the luciferic consciousness takes two main forms. different cultures give these forms different symbolic names. one seeks to imprison us in the material world by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is serious

the stories told of positive, loving communications with the ets of various races. this is so different to the "evil aliens" stories we see in the media. secondly, about 75% of those interviewed all over the world apparently told the same basic story. they said that the ets told them how a planet called melchedek had once existed in our solar system, but the melchedekans had become obsessed with the material world and they destroyed their environment. in the end they exploded so many nuclear devices during tests and conflicts that the planet broke apart and itself exploded. the asteroid belt was said to be part of the remnants of melchedek. according to the stories of the contactees in the survey, about 5,000 of the melchedekan 'elite' escaped and landed on the earth in the place we know

s. in 1939, senator p. nye of north dakota said that he had seen a series of volumes called the next war, including one called propaganda in the next war. this was the document to which i referred some chapters earlier. it revealed that the americans had been promised that britain would recognise a jewish homeland in palestine if the americans entered the first world war. as senator nye revealed, the material also included the game plan for manipulating public opinion into accepting american intervention in the second global conflict, which these documents- written between the wars- said was coming. the propaganda document, which originated in britain, said "to persuade her [the united states] to take our part will be much more difficult, so difficult as to be unlikely to succeed. it will

ut. we look back at the way we treated our parents. we feel guilty if we did not fulfil in our lives what our parents wanted us to achieve. we think we have let them down. we feel guilty at the way, perhaps, we treated our own children or other loved ones. we feel guilty if we work so much that we don't see enough of our families. we feel guilty if we don't work enough and can't give our children the material things they are programmed to want. you name it and someone, somewhere, will feel guilty about it. enough! fear and guilt are there to control us, divide us, diminish us, and limit us. let them go. these things have to be seen from a much bigger, spiritual, perspective. first of all we choose where and with whom we incarnate. we choose our parents and they choose us. instead of holdin

the planet in the most effective way, fling open the prison door, and speed our own, and the collective, evolution. in the same way, we are not here to impose our beliefs and ambitions on our children. we have not come to serve a system created by the manipulators which insists we must work day after day under someone else's control or feel guilty or unworthy if we don't. nor are we here to play the material game by allowing guilt about our children to make us feel terrible when we can't give them what their friends may have. we can give them something that is beyond price. we can give them unconditional love and we can help them to reconnect with their highest potential. you can't buy that at the computer game store. another form of guilt is that felt by awakening people at not thinking

DAVID ICKE CHILDREN OF THE MATRIX

all peoples are generally discredited because of the short-sighted belief that no forces could have shaped the world in the past that are not at work also at the present time, a belief that is the very foundation of modern geology and of the theory of evolution."53 brian desborough, a friend of mine in california, has had a life experience that makes his opinion significant to anyone researching the material in this book. he is a scientist, an inventor of free-energy technology that could transform life on earth, and has been researching the iliuminati, their history, origin, and agenda, for more than 30 years. this interest began when he set out to prove that jesus really existed, but he soon found himself proving that he didn't. the christian scam led him into the bigger scam, just as m

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

earth to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal, it becomes a symbol of the material, physical realm which is enmeshed with spirit and time. the passage of time within an occultic spiritual context is what is in view here. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in

DAVIDSON DAN SHAPE POWER

. also, the oraccu works well as an incubator for germinating seedlings. 2.3.5 shape power and orgone energy the effects of the oraccu as a special materials power device are well documented. a layering of materials which absorb and conduct orgone or aetheric energy is extremely well documented. but what if we combine the shape power effects of special shapes to control and direct the aether with the material effects of the oraccu. a metallic pyramid is much more powerful as a shape power device than a pyramid made of a dielectric non-conductive material. 7.3.6 dangerous orgone (dor) energy reich coined the dom acronym to describe the negative energies created when radioactive materials (e.g, radium dial watches, harmful chemicals such as insecticides, television sets, and x-ray equipment

which in turn would cause the atoms of the fluids to collect an electrostatic charge. gravity was also found to be related to diamagnetism. by moving the aether in a vortical pattern, matter within the vortex would lose weight and levitate. this effect was the basis of his disc flying machines. schauberger experimented with various hydrodynamic fluids such as water, air, and sand as the basis for the material he ran through his levitation motors. healthful life-giving effects were also discovered to be associated with diamagnetism. viktor found that when foods and beverages were charged with diamagnetism they improved a person's health. 2.6 bibliography 1. keely and his discoveries. clara bloomfield moore, london, kegan paul, trench, trubner& co, ltd, 1893. 2. a dweller on two planets. phy

pyramid energy 3, they discuss some very unique experiments with pyramid shapes. they had some engineers with very sensitive gauss meters measure magnetic fields in and around pyramids. their basic discovery was that the pyramid actually generates a mild magnetic field which increases as the pyramid is oriented to the earth's magnetic field. this magnetic generation effect was also independent of the material that the pyramid was made from. the effect could be explained away with metal pyramids; however, with dielectric materials this effect does not fit with any explanations of standard physics. as described in chapter 1, a simple experiment to test the hypothesis that intersecting rods would generate a magnetic and electrostatic field was proven. these results are depicted in figure 1.4

DEMONIC BIBLE

d to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. th

matter he calls his "brain" than he does to rock or dirt? can matter or energy produce consciousness? can nerve cells within the brain "think" any more than stones upon the ground? if this were true, then man would be nothing more than a robot following out his "programming" as designed by nature. that which decays and rots in the ground is not the source of consciousness. consciousness animates the material but it is not governed by it. the source consciousness is all that exists. the one is all that is real. a man's life is a river but what is a river? is it the water which flows over rock and dirt, changing from moment to moment, or is it the riverbed over which the water flow, which changes also but over a much longer period of time. if the water is diverted, the river dries up and a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

pirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch

orking magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a t

the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your astral body and consciousness being suddenly drawn back into the physical body by either a disturbance near the physical body or an unpleasant occurrence on the astral plane. symptoms can include: headache, dizziness, grogginess, muscle soreness, etc. reprojecting and returning at a normal place will quickly overcome thi

nvocation (q.v) and/or evocation (q.v) by a magician. the magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to exist in the material world. also called the astral double. crowley, aleister [nee edward alexander crowley: many claim he was the most important magician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. technique

DION FORTUNE MYSTICAL QABALA

moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes to work these out in the material of his studies he finds that therein are hidden important clues; and so upon the tree, one thing leads to another, explanation of hidden causes arising out of the proportions and relations of the various individual symbols composing this mighty synthetic glyph. 12. each symbol, moreover, admits of inte

hism in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. let us recapitulate these again for clearness' sake. mathers calls the first trinity of kether, chokmah, and binah the intellectual world; the second trinity of chesed, geburah, and tiphareth the moral world; and the third trinity of netzach, hod, and yesod the material world. to my way of thinking, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my t

he sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equate

e of the symbolism in its mystical qabala page 63 infinite ramifications; and secondly, the philosophy of the interpretation of that symbolism. once he has mastered a working knowledge of the concepts of esoteric cosmbgony and has the general scheme of symbolism assigned to each sephirah well fixed in his memory, the student is equipped with a card-index system and can commence filing, collecting the material for his files from every imaginable source in archeology, folk-lore, mystical religion, travellers' tales, and the speculations of ancient and modern philosophy and ultra modern science. 8. the uninitiated inquirer may wonder how the enormous mass of data is kept sorted in the memory. to begin with, the serious student who uses the tree as his meditationinethod works at it regularly e

that force in the kingdom of atziluth, the highest of the follz kingdoms of the qabalists. mystical qabala page 71 13. the archangelic names represent the functioning of a force in briah, the kingdom of the higher mind, are the archetypal ideas. 14. angelic choirs correspond to the kingdom of or the astral plane, and the mundane chakras are representatives of each force in the kingdom of assiah- the material plane. 15. what i call in my tables the spiritual experience assigned to each sephirah is called by crowley the magical power- whereas this term may be rightly assigned to the twentytwo paths, it is misleading when applied to the sephiroth. i have changed the term in relation to the sephiroth themselves, but retained it in reference to the paths for reasons which will presently be see

DION FORTUNE PSYCHIC SELF DEFENSE

nd covet his neighbour's wife, or his ox, or his ass, or any of his other valuables? supposing the diligent student of these methods wants something he ought not to have? supposing he is on the shady side of the law? or is nursing a sense of injury and desires to be revenged? or merely loves power for its own sake? what is the fate of the cannon-fodder that supplies the student of mind-power with the material for his experiments? what does it feel like to be dominated by these methods, and what results may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first to come forward and uncover these abuses which are only able to flourish because of the general failure to realise their significance. as a young g

DONALDTYSON MIRACLES

it of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by pr

DONALDTYSON NOMICON

pace, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communicatio

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

what cramped; the process of reduction in size continues until the xxvith dynasty, about b.c. 550, when the small and coarsely written characters are frequently difficult to decipher. the papyri upon which such texts are written vary in length from three to about thirty feet, and in width from nine to eighteen inches; as we approach the period of the xxvith dynasty the texture becomes coarser and the material is darker in colour. the theban papyri of this period are lighter in colour than those found in the north of egypt and are less brittle; they certainly suffer less in unrolling [1. the books of the dead written in the hieroglyphic and hieratic characters which belong to the period of the rule of the priest-kings of the brotherhood of amen form a class by themselves, and have relativel

seen, could eat food, and it was necessary to provide food for it. in the xiith dynasty and in later periods the gods are entreated to grant meat and drink to the ka of the deceased; and it seems as if the egyptians thought that the future welfare of the spiritual body depended upon the maintenance of a constant supply of sepulchral offerings. when circumstances rendered it impossible to continue the material supply of food, the ka fed upon the offerings painted on the walls of the tomb, which were transformed into suitable nourishment by means of the prayers of the living. when there were neither material offerings nor painted similitudes to feed upon, it seems as if the ka must have perished; but the texts are not definite on this point. a prayer of the ka. the following is a specimen of

h into their hearts. hail, pepi, thou placest thyself upon the throne of him that dwelleth among the living, and it is the writing which thou hast [that striketh terror] into their hearts. thy name shall live upon earth, thy name shall flourish upon earth, thou shalt neither perish nor be destroyed for ever and for ever" corporeal pleasures. side by side, however, with the passages which speak of the material and spiritual enjoyments of the deceased, we have others which seem to imply that the egyptians believed in a corporeal existence,[1] or at least in the capacity for corporeal enjoyment, in the future state. this belief may have rested upon the view that the life in the next world was but a continuation of the life upon earth, which it resembled closely, or it may have been due to the

am] sacred texts egypt index previous next the papyrus of ani. general description the papyrus of ani, was found at thebes, and was purchased by the trustees of the british museum in 1888. it measures 78 feet by 1 foot 3 inches, and is the longest known papyrus of the theban period.[1] it is made up of six distinct lengths of papyrus, which vary in length from 26 feet 9 inches to 5 feet 7 inches. the material is composed of three layers of papyrus supplied by plants which measured in the stalks about 41 inches in diameter. the several lengths have been joined together with great neatness, and the repairs and insertion of new pieces (see plates 25, 26) have been dexterously made. when first found, the papyrus was of a light colour, similar to that of the papyrus of hunefer (b. m. no. 9901

ELLIS LOW TWELVE 1907

ool; st. mary's school was greatly improved; goldsboro and charlotte were joined by railway, making connection with other roads on the south and east; still other lines joined the atlantic with the mountains on the west, and the public school system was thoroughly reorganized. masonry kept pace with these advancements. the membership of hiram lodge had doubled and its members were identified with the material and moral progress of their state. all was hopeful and promising when the dark clouds burst and the country was plunged into the greatest war of modern times. to quote brother nichols "states had taken up arms against sister states, citizens against citizens, masons against masons. the southern soldier was captured and carried to northern prisons. the northern soldier in like manner w

EMPERORS NEW RELIGION CHURCH OF SATAN

h of satan refers to the book as: a diabolical book, the basis for our philosophy [1] the book was released in 1969, three years after the establishment of the church of satan. anton lavey explains that he was prompted to write the satanic bible by his agent and publisher s suggestion with a tight deadline: then] came the official commission to write a satanic bible. my agent and publisher wanted the material i had already printed in tract form, with additional stuff, to make up the bible as quickly as possible [5, p. 4] the satanic bible is comprised of, in the following order: 1. an anti-christian diatribe. this section seems to appeal especially to those that were brought up in christian homes and are fed up with that religion. the church of satan explains that this section is a wake-up

quino saw as ideological treason, he claims to have performed a personal invocation of satan in the form of the ancient egyptian god set. in the book of coming forth by night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine that ordained his fall. michael aquino, you are become magus v of the aeon of set [49] the church of satan has a case against michael aquino in terms of the postulated 1975 schism. firstly, the church of satan advises that michael aquino s revelation might have been prompted by a strong

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

om the operation of psychic phenomena. they then looked at the gathering of intelligence data through remote viewing that was seen as quite different than the laboratory experiments. the panel concluded that the use of remote viewing in intelligence gathering had, at best, limited applications. these ambiguous results were considered negative enough that operation star gate was closed and much of the material accumulated made public. the aic report was criticized by edwin may, a physicist who have overseen much of the actual research, who complained that the best material had been withheld form the panel. sources: operation star gate. http//www.parascope.com/articles/ stargatedocs.htm. april 19, 2000. encyclopedia of occultism& parapsychology. 5th ed. american institutes for research 41 am

1976 he became the president of classic gallery. jenness cortez perlmutter is a landscape artist who studied at the herron school of art and the art students league. the american meditation institute offers a broad range of courses in meditation and yoga and has a correspondence course in meditation. groups of the permutter s students gather in various locations around the northeast and midwest. the material they learned as students of swami rama forms the backbone of the institute s teachings, though material from other eastern teachers, especially eknath easwaran (d. 1999) of the blue mountain center for meditation, has been integrated into the curriculum. cordial relationships have also been established with the kripalu yoga center in albany. the american meditation institute for yoga

emblage of accounts of anomalous natural events. in the 1950s angel hair became associated with ufos. a famous case occurred in france in 1952 during which a local high school principal reported seeing a cylindrical-shaped ufo and a circular one. the flying objects left a film behind them, which floated to the earth and fell to the ground covering trees, telephone wires, and roofs of houses. when the material was picked up and rolled into a ball, it turned gelatinous and vanished. occasional additional accounts have appeared in the literature over the years, though angel hair is by no means a common element of ufo reports. analysis of angel hair has proved elusive as the material seems to dissolve very quickly (see also devil s jelly; falls) sources: clark, jerome. the emergence of a pheno

, and attack the apparitions as a counterfeit supernaturalism. in the middle are people who believe that such phenomena occur, but do not tie the phenomena to roman catholic theology. in fact, the marian apparitions do supply a vast amount of data for contemporary parapsychology, and the ongoing apparitions provide an interesting set of data for those concerned about the phenomenon of channeling. the material channeled by van hoof, lueken, and their peers is structurally like that from new age channelers, but its content could not be more different. sources: connor, edward. recent apparitions of our lady. fresno, calif: academy guild publishers, n.d. delaney, john j. a woman clothed with the sun: eight great appearances of our lady. garden city, n.y: hanover house, 1960. mcclure, kevin. th

instruction. the book introduces the ritual of the olympic spirits who dwell in the air and among the stars and who govern the world. there are, we are told, 196 olympic provinces in the universe: thus aratron has 49; bethor, 42; phaleg 35; och, 28; hagith, 21; ophiel, 14; and phul, 7. each of the olympic spirits rules alternately for 490 years. they have natural sway over certain departments of the material world, but outside these departments they perform the same operations magically. thus och, the ruler of solar affairs, presides over the preparation of gold naturally in the soil. at the same time, he presides magically over the preparation of that metal by means of alchemy. the arbatel states that the sources of occult wisdom are to be found in god, spiritual essences, and corporeal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ccult 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-working brotherhood. in the nineteenth book of the moses scripts, a topaz is mentioned as the material counterpart of a spiritual jewel worn by magus, which was to be given to stainton moses to help him to see visions. the stone, set in a ring, was reportedly dropped from the air in stainton moses s bedroom. sources: moses, stainton. spirit identity. london: london spiritualist alliance, ltd, 1908. spirit teachings. 1883. reprint, new york: arno press, 1976. maharaj ji, guru (1957) tea

iously precipitated out of the air or discovered in unexpected places. recipients of such letters included henry s. olcott, the society s president, and a. p. sinnett, editor of the anglo- indian newspaper the pioneer. sinnett was favorably impressed 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 impr

1972. mantra (or mantram) in hindu mysticism, a mantra is a form of psychoactive speech having a direct effect on the physical body and a claimed effect on the emotions, the mind, and even on physical processes in nature. the term is derived from the root man (to think, and tra from trai (to protect or to free from bondage. thus, a mantra is an instrument of thought. according to hindu tradition, the material universe is said to be formed from divine vibration, a concept echoed in the judeo-christian concepts of divine utterance preceding creation. and god said, let there be light (gen. 1:3) and in the beginning was the word, and the word was with god, and the word was god (john 1:1. the use of mantras can also be found in buddhist tantrism, known as vairayana. the verses of the hindu sacr

this line enable us to place before you only those which are practical and of use, nothing that you have to experiment with. we wish you to thoroughly appreciate that, while we do not, for obvious reasons, mention the names of our clients and their work (they being kept in strict confidence, the same as a physician treats his patients, we can furnish you with the explanation and, where necessary, the material for the production of any known public tests or phenomena not mentioned in this, our latest list. you are aware that our effects are being used by nearly all prominent mediums. of the entire world. this infamous catalog included equipment for fake slatewriting, self-playing guitars, self-rapping tables, materializations, and a complete spiritualistic seance. marriott obtained a number

ld simply put her finger on a painful point and a cure would take place. at other times she healed through handkerchiefs she had handled. after her mars, louis encyclopedia of occultism& parapsychology. 5th ed. 982 death, a sufferer from asthma asked linda s father whether he could have a piece of her clothing. her father gave him a piece of a dress, and the sufferer was healed after contact with the material. after that, there were constant demands for pieces of linda s clothing, and claimed cures through contact with them included warts, eczema, spinal injury, bone disease, and throat cancer. because so many pieces of material associated with linda were used up, her father presented one of her dresses to the guernsey museum, in the hope that it might be effective in healing through peopl

EVIL AND UNCLEAN SPIRITS

e and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even

type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the grea

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ame time, things that seem deeply real to at least the sincere experients (that is, those persons who have had the experiences. not everyone, of course, is telling the truth, and when there is reason to be suspicious of the testimony, that consideration is noted. mostly, though, i let the stories tell themselves; i have left my own observations and conclusions in this introduction. though much of the material is outlandish by any definition, i have made a conscious effort to relate it straightforwardly, and i hope readers will take it in the same spirit. no single person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we cou

ologist. soon afterw a rd, he deve l o p e d p s ychic abilities that would come and go errati c a l l y. they so disrupted his life that his wife, fearing he had lost his sanity, left him. he und e rwent out-of-body episodes and found himself doing automatic writing at a furious pace. these writings cove red many subjects, fro m e a rt h s ancient history to future geological cataclysms. much of the material had to do with the bible. the writing claimed that the te n commandments we re a kind of universal code that must be deciphered, then obeye d. one night in 1993, preston awoke and spotted a beam of light going through his chest. he felt intense pain, then had the sensation that he was being pulled out of his body. two shadowy beings, reeking of evil and menace, had him by the arms and

and co-create with him, she explained. they manage and direct all forms that exist. in 1972 jophiel, the angel of intuitive light, told her that because she had managed to ove rcome your desires of the flesh, he and his colleagues we re giving her back the name she had held in her previous incarnation as a venusian: bright st a r. ever after she went by that name, working at her mission to bring the material and spiritual kingdoms together. ac c o rding to her space friends, the earth would go through deva stating physical and social upheaval in the last years of the twentieth century, but with the help of the space people and their terre s t r i a l associates, the eart h s people will eve n t u a l l y enter a new age of peace, harmony, and spiritual wisdom. see also: contactees; michae

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rgely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing

rliest inhabitants of syria, and only a little is known of their history, culture, and spirituality. the christian inhabitants consisted largely of the descendants of heretics who had been expelled from the roman empire. these arabian desert fathers possessed numerous apocalyptic and pseudo-epigraphic texts. but it is suspected that they had limited knowledge of the peshitta, and that the bulk of the material related to the prophet isa (master yeshuvah) and miryam (mary) in the qur an was derived from jewish sources. the hanifites were an arabian faith community largely concentrated in mecca, medina, and a few other cities, who had rejected idolatry previous to the birth of the prophet. they professed to be in search of the original religion of abraham. in the qur an, master mohammed repea

keep in mind that sefirah kingdom and sefirah knowledge/first are one, not two. it is like looking at one object from two sides. at the microcosmic level in the perfect tree, the universe is perceived by human consciousness in sefirah knowledge/first as a perfect spiritual unity in the mind of god (i.e. vast face. in the fallen tree, human consciousness is dualistic in sefirah kingdom, perceiving the material universe as differentiated from the spiritual. the fall is an illusion sustained in individual consciousness by the lord of the universe via his/her power of obscuration, sustained through five limitations: temporal limits, spatial limits, attachment to particular things, limited knowledge, and limited agency. the predominant hebrew name for the active aspect of the ayn as the creator

kalah, queen (hklm, malkhah, she (ayh, hya, pronounced hee, and glory or honor (dvbk, kavod. it is through the interaction of the vav v and the lower heh h that messianic appearances are manifested in the lower worlds. the action of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord h

allusions involving the seven churches exist in the lowest sefirah victory, representing the physical plane. the forty-nine allusions in their qabalistic format as a tree of life are presented below :2 h' 8 :2" 2" f "1" 2: e2 2" 3 2 f 0#0 way of the treasuries of revelation (peshitta) 33' 8: h" 2: 2 2:e 8" 2 c2= 7 i; the lowest sefirah is called victory. since this is the lowest sefirah, it is in the material creation, the waking state of humans. the action of the other sefiroth upon sefirah victory appears as seven churches designated by their respective strengths and weaknesses. in sefirah victory" 2" 7 8f; the second sefirah is called strength or power. the experience in this sefirah is the dream state of most humans. the action of the other sefiroth on power is given as seals. in sefir

FOCUS OF LIFE

charity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully sa

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

eatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 a

salvation, gnosis, without the aid of a personal god or saviour, but through a religious approach to the universe. it is this religious approach, their character as documents of religious experiences, which give the hermetica a unity which they entirely lack as a thought system. the cosmological framework which they take for granted is always astrological, even where this is not expressly stated. the material world is under the rule of the stars, and of the seven planets, the "seven governors. the laws of the nature within which the religious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified th

he religious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, ma

estugiere compares this with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on his upward path' the punishments of matter are thus really the influences of the stars, for which are substituted, in the regenerative experience, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds re

. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, hermes trismegistus, these distinctions would be blurred (4) egyptian philosophy of man and of nature: earth movement. hermes trismegistus to tat on the common intellect

FRATER TENEBROUS CULTS OF CTHULHU

esence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and in conversations with friends, is belied by the subjective certainty with which he wrote of such matters, as evidenced in his fi

FRATER U D PRACTICAL SIGIL MAGIC

s beginning to pay off, for now you will need only two additional sigils one for gjob h and another for gproper, h the others having been construed already in your previous working. by the same method as before, you may obtain the following sigil for gjob h (since gwell h and gproper h can mean the same thing, basically, you may again use the sigil from the last example) 82/ practical sigil magic the material available for the construct ion of your sigil is shown in figure 26. figure 26 the alphabet of desire/ 83 single sigils because your arsenal or sigil dictionary will grow larger and larger. this is one of the main advantages of this method, which also provides for regular and direct communication between consciousness and the unconscious. unlike the structuring method explained earlie

l a gon a large scale h whereby the shield of reality, i.e, the limited area of perception and evaluation which are required for normal everyday reality, is bypassed and sometimes even undermined. this model is purely inner-psychic and does not explain why altered states of consciousness or whatever type of communication between consciousness and unconsciousness (read magic) may have an effect on the material plane. but how does it work/ 101 such models are also termed psychologistic i have followed them in this study for convenience and accessibility, not because of any particular belief that magic can only be explained in psychological terms. finally, i present another model, which has been adapted from theosophy (and is still widely appreciated in magic) and is oriented to the sphere st

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ct in the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we would pass through ether. when death comes and we shed this so-called mortal coil, we find ourselves in vehicles that are finer than the elements of the earth. a person clothed in these finer vehicles could easily penetrate through

and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effec

at land is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that a

craft, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the animosity of cain and abel has been perpetuated from generation to generation among their respective descendants. nor could it be otherwise, because one class as temporal rulers aim to lift humanity to physical well-being through conquest of the material world, while the priesthood is their role as spiritual guides urge their followers to forsake the wicked world, the vale of tears, and look to god for comfort. one school aims to turn out master workmen, skilled in the use of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in t

en of sheba with the wonderful power of this man that she determined to jilt solomon and win the heart of hiram abiff. in other words, humanity, when its eyes are opened to the impotence of the churchmen, the sons of seth, who are themselves dependent upon divine favor, and when it sees the power and potency of the rulers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and doci

the molten sea. part iv casting the molten sea as the spiritual gifts of the sons of seth flowered in solomon, the wisest of men, and enabled him to conceive and design a marvelous temple, according to the plan of his creator, jehovah, so hiram, the clever craftsman, embodied within himself the consummate skill of a long line of ancestral artificers. he possessed the concentrated quintessence of the material knowledge gained by the sons of cain, while they wrought from the wilderness of the world a concrete civilization; and in the execution of the wonderful temple of solomon this superlative skill found full fruition. thus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative

FULLER J F C SECRET WISDOM OF THE QABALAH

ly 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 material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into the fledgling is the secret of secrets of the ent

ny of the qabalah the primal cause. in its most condensed form the cosmogony of the qabalah may be defined as a process of world emanation from no-thing, through the form of man, back again to no-thing; man being the equilibrating centre. in idea it is little removed from the latest conception of science, which looks upon the universe as something which has gcondensed h out of the immaterial into the material, and which in the course of time will be radiated back into immateriality. further, that the material is only cognizable through the mind of man. the primal cause is called the ayin (oya- the no-thing; that is a something which, transcending the human intellect, can only be described negatively. it is so named because we do not know, and it is impossible to know, that which there is i

gal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourt

lomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddh

blasphemy, but remembering that in the qabalah the union of the sexes is looked upon as the sublimest act in life, to the jews it is the reverse. gbenediction does not abide save when male and female are together h; 35 and even moses the law-giver of israel was not considered perfect because he was separated from his wife. 36 god being a unity in the spiritual world, this oneness is manifested in the material world when the male is united to the female gin a righteous purpose h 37; for it is through the union of bodies and souls that perfect unity is attained. so long as jacob was unmarried, god did not manifest to him clearly. after marriage he arrived at the perfection which is above as distinguished from the perfection which is below, and god manifested to him clearly. 38 we thus see th

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

g humanity upside down. such a man, as eliphas levi warns us, gis a walking scourge and a living fatality; he may slay or violate; he is an unchained fool h. secret wisdom of the qabalah page 83 hebrew alphabet and correspondences no. hebrew letters latin equivalents name of letters numerical values significati uthe god idea of the ancients or sex in religion by eliza burt gamble preface. much of the material for this volume was collected during the time that i was preparing for the press the evolution of woman, or while searching for data bearing on the subject of sex-specialization. while preparing that book for publication, it was my intention to include within it this branch of my investigation, but wishing to obtain certain facts relative to the foundations of religious belief and wor

an all heal. although every possible effort has been put forward to give to this date (the 25th of december) the appearance of authenticity as the birth of christ, still, so far as i am able to find, no one accredited with any degree of trustworthiness has ever been rash enough to attempt its ratification as a matter of history. tylor calls attention to the fact that in the religious symbolism of the material and spiritual sun augustine and gregory of nyssa discourse on the "growing light and dwindling darkness that follow the nativity" and cites the instance of leo the great who, in a sermon, rebukes the "pestiferous persuasion, that this solemn day is to be honored not for the birth of christ, but for the rising of the new sun" on the authority of this same prelate it is found that in th

remony, they nevertheless regarded it as some kind of a lustration by means of which they were to be specially blessed. to every domestic hearth was carried the seed of bealtine, or st. john's fire, which during the year was not permitted to go out.[139 [139] although the preservation of holy fire upon every hearth was clearly a religious observance, still, as in those days there were no matches, the material benefit to be derived from this precaution doubtless had a significance apart from that connected with worship. according to the testimony of tylor, the festival of john the baptist was celebrated in germany down to a late date. this writer quoting from a low german book of the year 1859, refers to the "nod fire" which was sawed out of wood to light the st. john's bonfire "through whi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rate himself from the false lights of a merely occult philosophy. she also found waite to be 'a deeply interested and sympathetic_thewayofdivineunion135observerofcertainaspectsofthe mystical experiment, and, in his most recent books, he shows agrowinginclination to approach the boundariesoftrue mysticism'.andyet'thereader may detect in hisworka strain of intense desire and gathering sadness:ofall the material having been ordered and investigated, yetsomething-andthat the veritable objectofthequest-evereluding the pursuer. insofar as this waswrittenaboutstudiesinmysticism,there was sometruthin the statement, for theessaysthat comprise thebookhad beenwrittenin1904-atwhich time there was nohintofother than a purely intellectual understandingofmysticism on waite's part.butwithina year a change

ism 'is concerned onlywiththe quest and attainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the living method of its attainment. at the very outset of his career in the order, the would-be neophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, in the form of his mostimportantworkon mysticism,the way of divine union.it is a most extraordinary work.itattempts, as m

an be attained; that it can be attained only through the mind; and that, once attained, it lays a duty upon us to guide others in the samepath-thatconstituted waite's faith. he saw himself as christian and his order as a body devoted to propagating christianmysticism-asexperience rather than learning. waite spent his life on a spiritual quest for hisownidentity in god; he had no personal roots in the material world and sought them instead by turning within himself, where against all expectation he found a unique path to the direct experience of god. all mysticsturnwithin,butwaite was alone in graspingwhathe found and bringing it back so that all mankind could understand its nature and be offered a means of attaining it. it is our failure,nothis, that we havenottakenwhathe offered.all whats

way is within. the reason is that obviously there can be no other, seeing that it is we who ascend the heights, asitis wewhoexplore the deeps(sly,p. 237).in one of his few fully dogmatic statements, waite concludes that 'there is no revelation of god except through us as channels'.thestate of divineunioncan be attained by contemplation,butit is not a permanent state, nor can it be while we are in the material world;itcan also be attained through the use of ritualbutthis isnotthe way for everyone. referring to his 'last gradeofthe great mystery, waitesays,'itis of necessity for those onlywhohave a stateofrealinwardillumination, inwhatis called the mind at least. to others it willnotbe intelligible. it is difficult to myselfwheni amnotin the mood of life (diary,9august1926).for the mysticwho

estern mysticism a solution of the great problemsofexistence.vthereligious aspirationsofthe age are distracted by the conflict of the sects, and those principles which are at the base of all religion must undoubtedly be sought as the sourceofillumination by the many minds which are weary of vain speculations and disputes that have no end. vi to these it may be stated that a method of transcending the material world, of penetrating the veilofappearances, and of entering into the realities which underlie sense-delusions does not seem beyond the reach of theage,an acquaintancewiththis method will destroy the philosophy of the materialist; it will realisespiritual aspirations and the hopesofa larger life. vii while the existence of a supreme intelligenceis being relegatedto the rank of superst

GILBERT THE MAGICAL MASON

rs have not studied.thegerman rosicrucians keep theirtherosicrucians, past and present 43 .olleges and membership entirely secret, they print no trans255 uctions nor even any notices, and it is almost impossible to identify any member. the german groups of rosicrucians now existing are much more immersed in mystic and occult lore than ourselves; they endeavour to extend the human faculties beyond the material towards the ethereal, astral and spiritual worlds: at the present time i understand that they use no formulated ritual, but giveoioavoceteaching, instead of written knowledge. the german collegeshave experienced a notable revival since 1900, and the teachings of rudolf steiner are considered as giving an introduction of their system of occult theosophy. several of steiner's volumes ar

de, vide, and then tace. nature is triune to the ordinary man, although the occultist may be trained to perceive the septenary constitution; and the profound hermetick is cognisant of the decad. nature is visible and external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a mate

wn may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their existence, dwelling, qualities, powers, origin and end- else how c

ee pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material body)thusconnectingthekabalah with mental and moral philosophyandethics. by three lines again we consider a single groupofthe sephirothtobe divisible intofourplanes, corresponding to thefourplanesuponeach of which i have already said youmustconceive the wholetensephiroth to be immanent.byaseries of six lines we group them into seven planes referable to the worldsofthe sevenplanetarypo

on again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the fourth world of effects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the root idea is the same in them all. the human principles may be stated as three in afourth-thebody; or as five

GILBERT THE SORCERER AND HIS APPRENTICE

e pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separa

rial, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for

re which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite hi

, and of the apocalypse, the four cherubim, the four archangels, the four letters of tetragrammaton, and many others; to which they added the mystic virtues of numbers, and upon each page of the book they palced a symbolic design still further to elucidate it. each page on this theory would in fact form a chapter in the book, describing the good and evil influences operating from the spiritual on the material world. by the theory of divination the process of shuffling and cutting the cards according to the prescribed method would indicate the influences operating on the querent. we may perhaps compare the symbolic designs to the vignettes illustrating chapters in the egyptian book of the dead.ifthis theory is in any way correct it is obvious thatitis of supreme importance to preserve by al

connect these mysterious cards with one or other of the great races of antiquity and the great systems of philosophy or prove the fallacy of this idea. i trust that mr waite may some day find time to tell us from whence he derived his interpretations, and the designs illustrating them. taking as an example the two of pentacles, of which i have spoken before. pentacles represent the earth forces- the material influences ruling our mortal life- and two according to the pythagoreans is the number of divided councils, of good and evil, the first number to separate itself from the divine unity, hence associated with the dual nature of the serpent, or the two serpents, the serpent of the temptation, and the brazen serpent of healing lifted up by moses in the wilderness, which was a type of chri

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

ot wrote learned treatises on every aspect of the physical and natural sciences, and on currency and economics, but also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an image 1[1. this he believed enabled him to hold conversations with angels, to receive divine revelations as to the true meaning of the scriptures, and to undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epi

e as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first

GLOBAL FREEMASONRY

iddle eastern ports. large numbers of poor people joined the expeditions simply to escape the hardships of their normal lives."1 along the way, this greedy mass slaughtered many muslims, and even jews, in hopes of finding gold and jewels. the crusaders even cut open the stomachs of those they had killed to find gold and precious stones the victims may have swallowed before they died. so great was the material greed of the crusaders that they felt no qualms in sacking the christian city of constantinople (istanbul) during the fourth crusade, when they stripped off the gold leaf from the christian frescoes in the hagia sophia. after a long and difficult journey, and much plunder and slaughter of muslims, this motley band called crusaders reached jerusalem in 1099. when the city fell after a

he tradition of the lodge was essential in the circumstances. the two groups had more in common than secrecy, however. from the writings and records of speculative masonry, it is clear that the central religious tenet became a belief in the great architect of the universe a figure familiar by now from the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass, saints and angels, priest and pope.41 in short, in europe, in the fourteenth century, a humanist and masonic organizat

in the fourteenth century, a humanist and masonic organization was born that had its roots in the kabbalah. and, this organization did not regard god as the jews, christians and muslims did: the creator and ruler of the whole universe and the only lord and god of humanity. instead, they used a different concept, such as the "great architect of the universe" which they perceived as being "part of the material universe" in other words, this secret organization, that appeared in europe in the fourteenth century, rejected god, but, under the concept of "the great global freemasonry ig architect of the universe" accepted the material universe as a divinity. for a clearer definition of this corrupt belief, we can jump forward to the twentieth century and look at masonic literature. for example

n his book the emperor's new mind, writes: what is it that gives a particular person his individual identity? is it, to some extent, the very atoms that compose his body? is his identity dependent upon the particular choice of electrons, protons, and other particles that compose those atoms? there are at least two reasons why this cannot be so. in the first place, there is a continual turnover in the material of any living person's body. this applies in particular to the cells in a person's brain, despite the fact that no new actual brain cells are produced after birth. the vast majority of atoms in each living cell (including each brain cell) and, indeed, virtually the entire material of our bodies has been replaced many times since birth. the second reason comes from quantum physics if a

gone ages worshipped idols made of stone. today's pagans idolize matter. evolution of solidarity from the scientific point of view" speaks of the "mysterious harmony that mother nature has ordered" and states that this is the basis of masonry's humanist philosophy. it further states that masonry will support those movements that espouse this philosophy: when it considers from the point of view of the material give and take in the world of living things, that beneficial microbes which live on the earth and within us, all plants, animals and human beings exist in a mysterious harmony ordered by mother nature, and that they are continually engaged in an organic solidarity, i want to affirm once again that masonry will regard every kind of psycho-social movement dedicated to well-being, peace

GNOSTIC HANDBOOK

precise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to

hings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by physical desires and materials requirements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man was removed from his place at the center of the universe and reduced to his new status as a

these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced back to the senses and the material world. if it is from matter we come, then to matter we shall return. a useful allegory may be that of a chess game, the pieces move and we assume they do so of their own volition. we may build complex theories regarding their movements, even creating laws and theories to explain why they move in certain ways. we can classify the different pieces chapter two: the great chain of being t

ene guenon if we wish to conceptualize the "great chain of being" there is a simple place to start. let us begin by viewing material life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is preg

tal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, material and quantitative, while the spiritual emphasises spiritual, ethereal and qualitative. the vertical line represents ethics, content and meaning, the horizontal represents results, activity and relativity. the interface between these two lines is within the "sacre

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very different from that which is perceived at first examination. if we are to start at the beginning then we have to consider exactly what we are talking about. the beginning of what? the beginning of everything, you may say, but what exactly are we discussing? what is everything? this may seem like semantics, but it is imperative that we understand what we are discussing cl

break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies thi

e decimated and man was banished to a world of matter. this is how death and suffering entered the system. mankind lost communication with the higher spiritual principles and descended into the coils of matter. this change transformed the very essence of the earth stream, a chasm was created between the spiritual and material worlds, and man became the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen and is under the dominion of darkness. since the spiritual worlds are under the laws of light and the fallen worlds are under the laws of darkness, there is an immense barrier between man and the higher worlds (fig 8. the great chasm the powers of light, the stat

rch was formed. by the time of emperor constantine (circa 325 ad, the esoteric traditions had gone fully underground. these underground cults went by many names, today they are generally known as gnostics. dating from between 140 and 400 ad, the paerate were a important development of the gnostic tradition. they were founded by euphrates (born in 160 ad) and represented a strictly dualist view of the material world. they were anti-reproduction, but used sexuality as a means to stimulate para-physical energies that existed beyond the body. the peratae were a secret cult, which operated behind closed doors and had gnostic theurgy page 203 strict entry requirements. a central mystery used within their teachings was that of an inner interpretation of the trek from egypt to jordan via israel. a

n crusade (circa 1209-29) that annihilated the cathars and desolated much of southern france. small groups are believed to have survived in isolated areas, but were continually pursued by the inquisition. while beliefs varied from movement to movement (there were some 50 distinct cathar sects, they generally held certain gnostic doctrines in common. these included strict dualism and a belief that the material world was the creation of satan, this false creator they called rex mundi or the king of the world. they rejected all of the old testament and opposed the ecclesiastical hierarchy of the gnostic theurgy page 206 church as well as its liturgy and sacraments. the central rite of the cathar faith was the consolamentum, a special baptism which initiated those who have moved from being cre

GOETIA LUCIFERIAN

d. by the pentacle of solomon have i summoned thee! give unto me a true answer communion depending upon the technique of the summoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the material basis one may now focus upon the sigil of the spirit, by enflaming the self via envisioning your sexual desire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what for

GOLDEN DAWN RITUALS A

dedicated that he or she would be willing to hand write every lecture and every diagram from 0=0 to 5=6 and beyond. this type of effort shows great persistence and determination. there is also a greater likelihood that a deeper understanding is acquired when one must earn his or her wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p

GOLDEN DAWN RITUALS C C1

itual and the complete hexagram symbol r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operat

GOLDEN DAWN RITUALS D

ritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m

GOLDEN DAWN RITUALS E

ter on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we en

GOLDEN DAWN RITUALS U1

d position. for the automatic consciousness is the translator of the ruach unto the nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of

sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sensual contemplation of beauty and love of vital sensation. its dwh and jxn is expressed by physical well-being and health. its dwsy is by physical desire and gratification. its twklm, by absolute increase or dominion of matter in the material body. the nephesch is the real, actual body of which the material body is only the result through the action of the ruach, which by aid of the nephesch, formeth the material body by the rays of the ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shin

GOLDEN DAWN RITUALS U3

th a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a gr

GOLDEN DAWN RITUALS Z2

operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, a

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

vocations 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 duration is required. the material basis should be preserved wrapped in white linen or silk all the time that the phenomena is intended to act. when it is time for it to cease, the material basis, if n, is to be poured away. if l, ground to powder and scattered abroad. if a hard substance as a metal, it must be decharged, banished and thrown aside. if a flame of o, it shall be extinguished. if a vial containing air, it

section of invisibility, save that the conjurations, etc, are to be made to the appropriate plane of the form instead of to hnyb. 14 c spiritual development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for

GOLDEN DAWN RITUALS Z3

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

upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round about him- lightenings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of groping forward in search of truth. 2. it represents the involution and bringing forward of the light into the material to aid the will of the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of rtk, take the step like a stroke with the foot, bring the arms up above the head as if touching the rtk. as the step is completed, bring the hands over the head forward. thrust them out direct from

GOLDEN DAWN RITUALS ZAM10

d imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate m

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

he true history of the glowing idol that rested 3 ibid, pp. 3-4. 4 mysteries of the mexican pyramids, p. 6. 5 mexico, p. 224. 6 contemporary account cited in mysteries of the mexican pyramids, p. 6. graham hancock fingerprints of the gods 116 in a sacred sanctuary in the mixtec capital achiotlan? we know of this curious object through the writings of a sixteenth-century eyewitness, father burgoa: the material was of marvellous value, for it was an emerald of the size of a thick pepper-pod [capsicum, upon which a small bird was engraved with the greatest skill, and, with the same skill, a small serpent coiled ready to strike. the stone was so transparent that it shone from its interior with the brightness of a candle flame. it was a very old jewel, and there is no tradition extant concernin

me in the vedas, tilak publishers, poona, 1956, pp. 340-1. graham hancock fingerprints of the gods 198 it is at this point that the strange parallels with the traditions of the biblical flood begin to crop up, for ahura mazda takes advantage of the meeting to warn yima of what is about to happen as a result of the powers of the evil one: and ahura mazda spake unto yima saying: yima the fair. upon the material world a fatal winter is about to descend, that shall bring a vehement, destroying frost. upon the corporeal world will the evil of winter come, wherefore snow will fall in great abundance. and all three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of

o finds much support among classical writers. in the first century bc, for example, the greek historian diodorus siculus visited egypt. he is rightly described by c.h. oldfather, his most recent translator, as an uncritical compiler who used good sources and reproduced them faithfully .23 in plain english, what this means is that diodorus did not try to impose his prejudices and preconceptions on the material he collected. he is therefore particularly valuable to us because his informants included egyptian priests whom he questioned about the mysterious past of their country. this is what they told him: at first gods and heroes ruled egypt for a little less than 18,000 years, the last of the gods to rule being horus, the son of isis. mortals have been kings of their country, they say, for

rn and western boundaries) are marked by the horizontal lines at the top and bottom of the map and are located respectively at 31 06 north and 24 06 north.5 the northern border, 31 06 north, joins the two outer ends of the estuary of the nile. the southern border, 24 06 n, marks the precise latitude of the island 1 collins english dictionary, p. 608. 2 secrets of the great pyramid, p. 38. much of the material in this chapter is based directly on the work of peter tompkins and of professor livio catullo stecchini. 3 ibid, p. 46. 4 ibid, p. 181. 5 ibid, p. 299. graham hancock fingerprints of the gods 416 of elephantine at aswan (seyne) where an important astronomical and solar observatory was located throughout known egyptian history.6 it seems, that this archaic land, sacred since time bega

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tice of the body of works that have been written by and about aleister crowley, the book of the law, thelema, and other related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, from 1996 to 1997, in its original hand-written manuscript form, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfield s website. from the first, i felt an

ng rise to the surface people s legends of hell. surface people are, according to shaver, frequently abducted and enslaved in the world below. this brief synopsis of the shaver mystery doesn t even attempt to do the scope of it justice; the major point here is that shaver and palmer scandalized the science fiction establishment by asserting that all of this was, essentially, real and not fiction. the material began appearing in palmer s amazing stories magazine in 1943. the circulation increased by 50,000 almost immediately, but by the end of the decade the scandal overwhelmed the publishing house, and the shaver material ceased appearing. palmer attempted to revive interest in the early 1960s, during which time i became involved with both shaver and palmer. they were quite different types

o revive interest in the early 1960s, during which time i became involved with both shaver and palmer. they were quite different types; shaver, like adamski a pragmatic visionary, considered these entities to be physical beings and a literally true reality. palmer was inclined to see it more in metaphysical astral terms, leaving a few individuals like myself sort of on the fence. palmer presented the material with a mystery that seemed to have physical, psychological and paranormal components. shaver first encountered palmer when the former sent palmer something he called the mantong alphabet a sort of cipher that he claimed was the root-language of beings throughout the universe, and which bore a close relationship to english. shaver maintained that english was a late, degenerated form of

field the transmigration of timothy archer by philip k. dick radio free albemuth by philip k. dick what is enlightenment? john white, editor cosmic consciousness by richard bucke. m.d. hitler m a dit by hermann rauschning the fellowship by brad steiger the silencers by timothy green beckley the silver bridge by gray barker the sirius mystery by robert temple also check their sources, if possible. the material on the black lodges in the nazi era is based on fundamental sources and obscure volumes named in the sourcebooks listed here. johnson lists his obscure sources in detail. the fictional nature of mundy s work should be placed in the context of his professional career as a british colonial police officer in india, and p.k. dick s fiction should be classed as allegory or slightly disguis

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world

re working of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousness (hierophant in taurus. the sigil of iliatai from the watchtower of earth 197 the sigil of iliatai from the watchtower of water the letters gon, ur, gon, un, gisa, un, gon are written: 198 tex and rh, the lowest aethyrs without the cube-the material world-is the sphere-system of the spiritual world enfolding it. aleister crowley, a comment upon the nature of the aethyrs,found in the vision and the voice the two lowest aethyrs are tex, the 30th aethyr, and rll, the 29th tex is "the aethyr that is in four parts" but actually rh is usually divided into four parts as well. you mus t ent e r the s e two ae thyr s c ons c i ous l y be

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s, i suppose, to put it round the godchild with his own hands? the tying-on of simples is treated more fully in the next chap (see suppl. bewitching a newly-married couple was alluded to, pp. 1073-9g. the witch, by merely muttering a spell during the wedding, if she be present, can incapacitate both husband and wife for having children. hincmar 1, 654 relates a case, and states the composition of the material employed as a charm; on his statement is founded a passage in gratian's decree ii. 33, 1 4. such sorcery is named tying the senhel or nestel, turning the lode, binding, because it is accompanied by the secret tying of a knot or locking of a padlock^ nestel means a tie (ligula; it is a sentcel when the ends are tipped with metal, to make it sink faster. it is also called tying up the b

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e third or brazen race out of ashtrees (etc fjbe\iav, op. 147; and if the allusion be to the stout ashen shafts of the heroes, why, isco or askr may have bran dished them too. one remembers too those wood-wives and fays, who, like the greek meliads and dryads, had their sole power of living bound up with some particular oak or ash, and, unlike the tree-born man, had never got wholly detached from the material of their origin. then, a creation out of stones is recorded in the story of deucalion, whom after the deluge hermes bade throw stones behind his back: those that he threw, all turned into men, and those that his wife pyrrha threw, into women. as in the edda, after the great flood comes a new creation; only in this case the rescued people are themselves the actors.2 even the jews appea

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r. article xiv..section 38 the power to amend this constitution, revise it, or modify it is vested exclusively in and reserved to the board of directors of the supreme grand lodge, incorporated, in accordance with the ancient landmarks, principles, and customs of the order which provide that the supreme hierarchy of the order in each jurisdiction shall have this exclusive control and direction of the material and spiritual activities of the order. statutes of the grand lodge and affiliated bodies of a.m.o.r.c. of the worldwide jurisdiction chapter vii publicity and publications section 131 the general propaganda work of the order shall be officially conducted by the supreme grand lodge exclusively, assisted by such other affiliated bodies or committees as the supreme grand lodge may indica

material activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lodge (the fratres and sorores, and to her should be confided those intimate personal problems of life which none but a mother can understand. then she, in turn, may secredy and in strict confidence seek the help of the master of her lodge and such fratres and sorores as can render the material or spiritual help necessary. the vestal fire this symbolical furnishing of all lodges and chapters of our order occupies a place directly in front of the steps in the east. the stand, on which the vestal's urn is placed, should be at least 61 cm (two feet) from the steps leading to the east, to permit room for the colombe to stand between it and the east. in the days of old, every lod

give to that position of the triangle any proper or just position which should not be varied. but the very best.and truthful.explanation for our use of the triangle in this fashion is the fact that it was used by the old mystics of egypt and possibly atlantis, to represent the divine (or so-called spiritual) creations of the universe, while the triangle with the point upward was used to represent the material creations of the world (the pyramids of egypt typify the material triangle) the doctrine of the trinity is an after-creation of the old mystical law of the triangle. by comparing the laws given in our temple lectures regarding the two triangles (in the first degree temple monographs) with this doctrine, one will find at once the similarity, as well as an explanation of why the triangl

e beliefs of any individual or self-appointed world master. ques. is it not commercial since it charges dues? ans. the dues paid by the members, as in any other society or order, are contributions toward the operating expenses of the fraternal section of the organization, and therefore assist in the maintenance of lodge rooms, classrooms, reading rooms, libraries, and other expenses which provide the material, physical needs and requirements of the members. the many benefits that are given to the members in exchange for their support of the great scheme of the organization more than compensate them for the nominal amount of dues that have been established in order to insure the continuity of the teachings and to help defray the cost of the upkeep of the organization. the lessons and privat

through their study and application of natural laws and principles endeavor to promote that harmony and peace which reside within the heart and minds of each person. of necessity, the acceptance of this work is at all times voluntary. thoughts of good will, kindliness, and health are best received by an open and receptive mind. active affiliation and psychic contact assure the continuance of both the material and the psychic work of the order. the active participation of each frater and soror strengthens the bonds of the order, assuring that the benefits of the order will be available to all that seek them. an active member of the order is one who maintains both a physical and a psychic contact. while financial support is necessary for the continuation and operations of amorc, the mere pay

HAMIL THE ROSICRUCIAN SEER

creed or station, ought to be deemed sufficient to strip from their revelations everyparticle of a belief in their being the,result of aspecialinterpositionof the divine will, but leave their statements as to the spirit world to be attested or refuted by subsequent investigations. in m. cahagnet's theorem 'that the soul is an intelligent being or fluid, independent in that (the magnetic) state of the material body, and able to see, hear, feel, and converse with another being at a distance,'mrsandby demurs to the logical accuracy of the termindependent.tomsyelf it appears only to mean that when the body is in a magnetic, cataleptic state, the soul is loosened, untrammelled, and no longer biased or controlled by the material body.thatit is not entirely unconnected with the body is shewn by m

bring me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if i, by again bringing into the material world your manuscript, and leaving it behind me when i die, may i not thereby lead some future possessor into evils which he might otherwise have escaped''ifa right use were madeofit the work would only tend to enlightenandinstruct''wheni complete your manuscript i shallputthis narrative at the commencement as well as an introductory warning against its abuse.'142therosiaudanseer'yes

the charcters were correct.'thefigures are the same; the spiritual characters are the same.'itis the talisman of the sun, as i thought when i made it the highest that might be made.itis a key to the language of all spirits and their talismans that dwell there.'thatis, there is only one classofspirits, although numerous individuals. each has a power peculiarly his own, which is felt or influences the material world. this power is obtained and kept up by a talisman, which each possesses separate and distinct from the other, and made up of different characters. these characters make a language that consists, i may say of 24 letters of the different modes of expression. these letters are joined andshortened-inthe separate talismans it isso--thereare conjunctions of characters that look to the

HANDBOOK OF EGYPTIAN MYTHOLOGY

x signs borrowed from the demotic 44 handbook of egyptian mythology script. most scholars now agree that the traditional wisdom of the egyptian priests and their knowledge of egyptian myth were among the elements that made up the hermetica. some of the hermetica have much in common with the teachings of gnosticism, which promised salvation through gnosis (knowledge) of the self. gnostics rejected the material world as evil, a point of view that was alien to traditional egyptian thought, which had always celebrated the created world as part of the divine order. manicheism, a religious movement that originated in iran, was more sympathetic. its emphasis on a perpetual struggle between the forces of darkness and light could be seen by egyptians as a version of their unending war between chaos

HEAVEN HELL

the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the suprem

HELENA BLAVATSKY NIGHTMARE TALES

ole thing as anempty, meaningless dream, the effect of my overstrained mind, took possession of me. yes; it was but a lyingvision, an idiotic cheating of my own senses, suggesting pictures of death and misery which had been evokedby weeks of incertitude and mental depression "how could i see all that i have seen in less than half a minute- i exclaimed "the theory of dreams, therapidity with which the material changes on which our ideas in vision depend, are excited in thehemispherical ganglia, is sufficient to account for the long series of events i have seemed to experience. indream alone can the relations of space and time be so completely annihilated. the yamabooshi is for nothingin this disagreeable nightmare. he is only reaping that which has been sown by myself, and, by using someinf

HELENA BLAVATSKY THE KEY TO THEOSOPHY

that difference, then, that you cannot impress too much on our minds. a. i try to; but alas, it is harder with some than to make them feel a reverence for childish impossibilities, only because they are orthodox, and because orthodoxy is respectable. to understand the idea well, you have to first study the dual sets of principles: the spiritual, or those which belong to the imperishable ego; and the material, or those principles which make up the ever-changing bodies or the series of personalities of that ego. let us fix permanent names to these, and say that: 1. atma, the "higher self" is neither your spirit nor mine, but like sunlight shines on all. it is the universally diffused "divine principle" and is inseparable from its one and absolute meta-spirit, as the sunbeam is inseparable f

d, no spirit will revisit the earth, though the animal soul may. but let us return once more to our direct subject, the skandhas. q. i begin to understand better now. it is the spirit, so to say, of those skandhas which are the most ennobling, which, attaching themselves to the incarnating ego, survive, and are added to the stock of its angelic experiences. and it is the attributes connected with the material skandhas, with selfish and personal motives. which, disappearing from the field of action between two incarnations, reappear at the subsequent incarnation as karmic results to be atoned for; and therefore the spirit will not leave devachan. is it so? a. very nearly so. if you add to this that the law of retribution, or karma, rewarding the highest and most spiritual in devachan, never

comprehension, and is very difficult to understand. a. not once that you have assimilated all the details. for then you will see that for logic, consistency, profound philosophy, divine mercy and equity, this doctrine of reincarnation has not its equal on earth. it is a belief in a perpetual progress for each incarnating ego, or divine soul, in an evolution from the outward into the inward, from the material to the spiritual, arriving at the end of each stage at absolute unity with the divine principle. from strength to strength, from the beauty and perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of fresh knowledge and power in each cycle, such is the destiny of every ego, which thus becomes its own savior in each world and incarnatio

the transgressions of its personalities, it has to answer also for the loss, or rather the complete annihilation, of one of such. a. not at all, unless it has done nothing to avert this dire fate. but if, all its efforts notwithstanding, its voice, that of our conscience, was unable to penetrate through the wall of matter, then the obtuseness of the latter proceeding from the imperfect nature of the material is classed with other failures of nature. the ego is sufficiently punished by the loss of devachan, and especially by having to incarnate almost immediately. q. this doctrine of the possibility of losing one's soul-or personality, do you call it?-militates against the ideal theories of both christians and spiritualists, though swedenborg adopts it to a certain extent, in what he calls

e in its results. but if by desire, you mean simply aspiration to reach spiritual existence, not a wish to quit the earth, then i would call it a very natural desire indeed. otherwise voluntary death would be an abandonment of our present post and of the duties incumbent on us, as well as an attempt to shirk karmic responsibilities, and thus involve the creation of new karma. q. but if actions on the material plane are unsatisfying, why should duties, which are such actions, be imperative? a. first of all, because our philosophy teaches us that the object of doing our duties to all men and to ourselves the last, is not the attainment of personal happiness, but of the happiness of others; the fulfillment of right for the sake of right, not for what it may bring us. happiness, or rather cont

HINE PHIL ASPECTS OF EVOCATION

for that desire-complex which you used to create the servitor. 5. is a name required? the servitor can be given a name which can be used, in addition to its sigil, for creating, powering, or controlling it. a name also acts to further create a servitor.s persona. a name can reflect the servitor.s task, or be formed from a mantric sigil of it.s statement of intent. 6. is a material base required? the material base is some physical focus for the servitor.s existence. this can help to define the servitor as an individual entity, and can be used if you need to recall the servitor for any reason. examples of a material base include bottles, rings, crystals, small figurines as used in fantasy role-playing or figures crafted from modelling compounds. bodily fluids can be applied to the material

HP LOVECRAFT A DARK LORE

hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked and i did not find the key till it occurred to me to examine the personal ring which the professor carried in his pocket. then, indeed, i succeeded in opening it, but whe

t shape, i felt a slight lessening of the tension which their earlier stages had increased. after all, and in spite of the fancies prompted by blind emotions, were not most of my phenomena readily explainable? any chance might have turned my mind to dark studies during the amnesia- and then i read the forbidden legends and met the members of ancient and ill-regarded cults. that, plainly, supplied the material for the dreams and disturbed feelings which came after the return of memory. as for the marginal notes in dream-hieroglyphs and languages unknown to me, but laid at my door by librarians- i might easily have picked up a smattering of the tongues during my secondary state, while the hieroglyphs were doubtless coined by my fancy from descriptions in old legends, and afterward woven into

make me literally gasp at the strange, unearthly splendour of the alien, opulent phantasy that rested there on a purple velvet cushion. even now i can hardly describe what i saw, though it was clearly enough a sort of tiara, as the description had said. it was tall in front, and with a very large and curiously irregular periphery, as if designed for a head of almost freakishly elliptical outline. the material seemed to be predominantly gold, though a weird lighter lustrousness hinted at some strange alloy with an equally beautiful and scarcely identifiable metal. its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs- some simply geometrical, and some plainly marine- chased or moulded in high relief on its surface with

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

of rock disintegration. but it was the mountainside tangle of regular cubes, ramparts, and cave mouths which fascinated and disturbed us most. i studied them with a field glass and took aerial photographs while danforth drove; and at times i relieved him at the controls- though my aviation knowledge was purely an amateur s- in order to let him use the binoculars. we could easily see that much of the material of the things was a lightish archaean quartzite, unlike any formation visible over broad areas of the general surface; and that their regularity was extreme and uncanny to an extent which poor lake had scarcely hinted. as he had said, their edges were crumbled and rounded from untold aeons of savage weathering; but their preternatural solidity and tough material had saved them from ob

HP LOVECRAFT HERBERT WEST REANIMATOR

ing, artificially nourished tissue obtained from the nearly hatched eggs of an indescribably tropical reptile. two biological points he was exceedingly anxious to settle- first, whether any amount of consciousness and rational action be possible without the brain, proceeding from the spinal cord and various nerve-centres; and second, whether any kind of ethereal, intangible relation distinct from the material cells may exist to link the surgically separated parts of what has previously been a single living organism. all this research work required a prodigious supply of freshly slaughtered human flesh- and that was why herbert west had entered the great war. the phantasmal, unmentionable thing occurred one midnight late in march, 1915, in a field hospital behind the lines of st. eloi. i wo

HP LOVECRAFT THE CALL OF CTHULHU

hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked, and i did not find the key till it occurred to me to examine the personal ring which the professor carried always in his pocket. then, indeed, i succeeded in opening it

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

make me literally gasp at the strange, unearthly splendour of the alien, opulent phantasy that rested there on a purple velvet cushion. even now i can hardly describe what i saw, though it was clearly enough a son of tiara, as the description had said. it was tall in front, and with a very large and curiously irregular periphery, as if designed for a head of almost freak-ishly elliptical outline. the material seemed to be predominantly gold, though a weird lighter lustrousness hinted at some strange alloy with an equally beautiful and scarcely identifiable metal. its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs- some simply geometrical, and some plainly marine- chased or moulded in high relief on its surface with

INITIATION INTO HERMETICS

work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements, i mean to say, the four-pole magnet, i have treated the most important problems and revealed the secret of the tetragrammaton in view of the body. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested

terial world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding an

laws; he will be able to explain even the most remarkable curiosity. everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. hence the adept fully conceives that physical death does not mean disintegration, passing into nothingness, but what we consider as annihilation or death is nothing else but the transition from one stage into another. the material world has emerged from the principle of akasa, i.e, the known ether. the world also is controlled and kept by this same principle. therefore it is understandable that it is the transmission of the electric or the magnetic fluid on which are based all the inventions connected with the communication at distance, through the ether, such as radio, telegraphy, telephony, television and all

s and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid o

speak of later. the astral matrix or the electromagnetic fluid is the connecting link between the body and soul. the fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a late

INTERVIEW WITH ANDREW CHUMBLEY

power the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by ne

IRISH WITCHCRAFT AND DEMONOLOGY

ireland dealings with the unseen were not regarded with such abhorrence, and indeed had the sanction of custom and antiquity. in england after the reformation we seldom find members of the roman catholic church taking any prominent part in witch cases, and this is equally true of ireland from the same date. witchcraft seems to have been confined m the protestant party, as far as we can judge from the material at our disposal, while it is probable that the existence of the penal laws (active or quiescent) would deter the roman catholics from coming into any prominence in a matter which would be likely to attract public attention to itself in such a marked degree. a certain p. 5 amount of capital has been made by some partisan writers out of this, but to imagine that the ordinary roman catho

ISIS UNVEILED

ergy (or wiu and force) of emanation, other natures, which are more or less perfect, according to their different degrees of distance in the scale of emanation from the first source of existence, and which constitute different worlds or orders of being, all united to the eternal power from which they proceed. matter ia nothing more than the most remote effect of the emanaiiee energy of the deity. the material world receives its form from the imjdediate agency of powers far beneath the first source of being^ beau- sobre, after citing st. augustine the manichsean, says" and if by raeit we understand the actwe principle of the creation, instead of its beginning, in such a case we will clearly perceive that moses never meant to say fis. d prine. ill, t. 56. stnm, vi, v. 57. ctmm. in rtmonim. 5

a renegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a far deeper and spiritual significance. it is positively absurd to judge the ancients from our own standpoint of propriety and virtue. and most assuredly it is not for the church which now stands accused by all the modem symbologists o

rdiable, would show that jeaui waa between fifty and sixty yean^ when baptized: for the goapda make him but a few moutha younger than john "die kaboluts a^ that jeau waa over forty yk*n old when fint appearing at the gates of jeruaalem. the present copy of tbe codex naiaraeat ia dated 1042, but dunlap find* in irenaeua (2nd century) quotations from and anqile references to this book "he baaia of the material common to irenaeua and the codie* nmaraeiu murt be at leaat as eariy aa the firit century" says tbe author in his preface to sbd, the son ef &t man, p. i. 282. codtx niaoraeiu, i, p. 109l dunlap: op. nl, p. 4s. digitizecoy google 130 isis t7nveiled not there is one very strange peculiarity about this sentence of john. it b flatly denied in acts, zix, 2-5. apollos, a jew of alexandria

ia, is wife, sister, and daughter of vishnu, through this endless >rrelation of male and female creative powers in the abstruse metaphysics of the ancient philosophies is sophia- achamoth. krish- na is the mediator promised by brahmd to mankind, and represents the same idea as the gnostic christos. and lakskmi, vishnu's spiritual half, is the emblem physical nature, the universal mother of all the material and revealed forms; the mediatrix and protector of nature, like sophia- achamoth, who is made by the gnostics the mediatrix between the great digitizecoy google 174 isis dnveilra> cause and matter, as cfaiistos is the mediator between him [the great cause] aud spiritual humanity. this brfthmano- gnostic tenet is more logictd, and more consistent with the allegoiy of genesu and the fal

' calls to one of her progeny, the karabtanot qda- baoth who is without sense or judgment('blind matter, to unite himself with her in order to create something definite out of this con- fused (turbvientog) matter, which task she is enabled to achieve only after having produced from this union with karabtanoa the 'seven stellars' like the six sons or genii of the gnostic hda-baoth, they then frame the material world. the same stoiy is repeated in sophia- achamoth. ddegated by her purely spiritual parent, the elder sophia, to create the world of vitihle forma, she descended into chaos, and, over- powered by the emanation of matter, lost her way. still ambitious to create a worid of matter of her own, she busied herself hovering to and fro about the dark abyss, and imparted life and motion to

JASMUHEEN THE FOOD OF GODS

he taoist practices and the flow of divine nutrition. i call those who no longer take their nourishment via physical food the light eaters and one of the problems many have experienced over the years is their inability to remain grounded, as the energies we are accessing to nourish our bodies are so refined that we not only feel as though we are existing in two worlds, but we often feel as though the material world is too foreign to spend time in. hence many level 3 light eaters prefer a life of silence and solitude. however as many of us have specific work that requires us to be very involved with this world, how to be more grounded is something that needs addressing. as such i thoroughly recommend the practice of qigong and the taoist practices so that we can maintain our focus in the wo

and where it comes from, we need to understand the following which provides an elaboration on some of my earlier written material on the elements: according to the metaphysics of the ancient wisdom, all the elements of this plane come from the cosmic monad. the physical universe is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own chara

nd exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expression of divine nutrition: the madonna frequency& the food of gods with jasmuheen 75 thought. kwan-yin is the magi

n when in hard to resolve situations. baba yaga. slavic birth-death goddess who inspires us to get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone. maya comes to show us the illusionary nature of the material world, she brings magic and creativity. maeve. intoxicating irish goddess of the magical land of tara. maeve challenges us to act responsibly and become the queen of our domain. maat. ancient egyptian goddess of law, order, truth and justice. maat comes to bring justice to our life, to right wrongs and administer lessons that we need. freya. northern european goddess of sexuality of m

er tend to grow to resemble each other. this is the occult understanding of the saying that you are known by the company you keep as it reflects the merging of our personal biofield with the social field. similarly the real source of nutrition, that feeds our souls and our cells, flows in through our chakra system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the hi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ren, but toys in a certain sense? where sink they in importance to him when the great unknown sets in which awaits every man? he who can work as nature works causing the sunshine, so to speak, to light fire up independently in itself, and to breed and propagate precious things upon the atmosphere in which it bums causing the growing supernatural soul to work amidst the seeds of gold, and to purge the material, devilish mass until the excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to the ordinary man. gra

r desires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the fruit (to which before we have likened it, or seed, in the outside hand upon it. given the supernatural flora, heat is as the gorgeous plant, and flame the glorying flower; and as growth is greater out of the greater matrix, or matter of growing, so the thicker the material of fire (as we may roughly figure it, though we hope we shall be understood, so the stronger shall the fire be, and of necessity the fiercer will it be perceived to be result being according to power. thus we get more of fire that is, heat out of the hard things: there being more of the thing fire in them. trituration, mechanical division, multiplication, cutting 72 the rosicrucians

e-worship) considered that they saw god, standing face to face with him that is, with all that, in their innermost possibility of thought, they could find as god in fire. which fire is not our vulgar, gross fire; neither is it the purest material fire, which has something of the base, bright lights of the world still about it brightest though they be in the matter which makes them the lightest to the material sight; but it is an occult, mysterious, or inner not even magnetic, but a supernatural fire: a real, sensible, and the only possible mind, or god, as containing all things, and as the soul of all things; into whose inexpressibly intense, and all-devouring and divine, though fiery, gulf, all the worlds in succession, like ripe fruit to the ground, and all things, fall, back into whose

atest antiquity, is the book of light, whose doctrine divides. the first dogma is that of light-enlightened or self-existent, which signifies god, or the light spiritual, which is darkness in the world, or manifestation or creation. this light-enlightened is inspiration, or blackness to men (god, opposed to knowledge, or brightness to men (the devil. the second light is the enlightening light, or the material light, which is the producer, foundation, and god of this world, proceeding, nevertheless, from god; for he is ail. it is in reverence to this second light, and to the mysterious identity of both (the third power, three in one, but only in the necessity of being, all dark-being constituting all bright-being in the spirit, and both, and their identity, being one, that these monumental

ys carry fire in front of their caravans (reade s veil of isis. all the early fathers held god the creator to consist of a subtile fire. when the holy spirit descended upon the apostles on the day of pentecost, it was in the form of a tongue of fire, accompanied by a rushing wind. see anacalypsis, vol. i. p. 627 (parkhurst, in voce, grb. the personality of jehovah is, in scripture, represented by the material trinity of nature; which also, like the divine antitype, is of one substance. the primal, scriptural type of the father is fire; of the word, light; and of the holy ghost, spirit, or air in motion. this material trinity, as a type, is similar to the material trinity of plato; as a type, it is used to conceal the secret trinity. see anacalypsis, vol. i. p. 627. holy fires, which were n

JESSUP MK THE CASE FOR THE UFO

of the envelope in ink was "happy easter" in july or august of that year the book appeared in the incoming correspondence of major darrell l. ritter, u.s.m.c. aeronautical project office in onr. when captain sidney sherby reported aboard at onr he obtained the book from major ritter. captain sherby and commander george w. hoover, special projects officer, onr indicated direct interest in some of the material therein. varo mfg. co, garland, texas, offered to re-publish the book together with all notations in a very limited edition as a prelude to consideration of further pursuit of this unconventional material. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of th

have disappeared. they explain the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other things which we have not solved. these men seem to feel that it is too late for man to obtain space flight. they feel that mankind could not cope with "those mind wrecking conditions that space and sea contain" for mankind is to 10 egotistical, values too much the material, wars over mer parcels of the planet, is too filled with jealously, and lacks true brotherhood. how much truth is there in this? that cannot be answered. it is evident that these men provide some very intriguing explanations; explanations that may be worth consideration. 11 preface_ the subject of ufo's in its present stage is like astronomy in that it is a purely observational "scien

body or the mechanical structure would avoid all such stresses, and both the living and the mechanical could undergo any amount of acceleration without the slightest damage or discomfort! ei! yeih: unless those bodies were tiny, mature& encased in liquid. liquid used as a shock absorber (italics by a) gotten from "tanks& in the tiny "life-boatships, was seen. it works fine. since the ufo's, even the material, structure like ones, are observed to sustain acceleration without mishap, we cannot but conclude that whatever the force used for such violent propulsion may be, it must be of such a nature that all fractions of the accelerated bodies are acted upon individually. this could only come about through reactance with the gravitational field, because nonmagnetic 39 materials do not react t

n the sunward side of the line, melting takes place slowly. i cannot accept the idea of a floating ice field permanently near the earth. in contrast, i postulate vast masses in orbital motion, so that when they approach the earth they are held against its attraction by the dynamic force of their velocity. meteoric and cometic orbits are of what we call very high eccentricity, which is to say that the material following such paths varies extremely in it distance from the sun, as compared to the movement of the earth and other planets, which have orbits almost circular. then, as the ice swarm approach the sun, in its periodic orbital circuit, tiny amounts of ice are melted and, being fluid, the film of melted ice is pulled toward the side of greatest gravitational attraction, probably earthw

, such as bode's imply physical conditions in which either satellites or belts of debris could exist. if this is true, then we see no reason for not suspecting that there may be gravitational nodes around the earth, as around the sun, and major planets; and these nodes may very well be the abode of all manner of particles, either directed or undirected. bodes law to that extent is proved. most of the material in these belts would doubtless be meteoric material, but our experience is that meteoric material includes a much broader category than has heretofore been accepted, and that mixed with it are things associated with intelligence. moon now recognized as recent acquisition of earth. not known from whence it came. strongly suspect quantum "gap" indicated bodes law as original position of

K AMBER THE BASICS OF MAGICK

hysical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between phy

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ariot s translation. unlike work of the chariot, blumenthal offers extensive notes some are helpful; some are bewildering. the notes are marred by blumenthal s glib, often condescending, style. he addresses his readers as though he (blumenthal) were the all-wise and pithy professor and we (the readers) were restless college kids who needed to be constantly refocused and jollied into sticking with the material. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981. within this valuable anthology, bokser gives us the first eight paragraphs of sy; the translation is based on gruenwald s preliminary critical edition. alexander, philip s. textual sources for the study of judaism. totawa: manchester university press/barnes and noble, 1984. reprinted, university of ch

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

kugler 1907: 7.14; rochberg 1998: 28. the fourth column counts names from some minor sources. the fifth column consists of the names of gods related to the planet by its names. though table 4 includes a lot of information, it is not suitable for in-depth analysis. apparently, it is impossible to compose a good and simple survey table about the planet names all over mesopotamia without mistreating the material. in some respects this outcome was unexpected for the authors, but now it seems to be the only possible way. the whole body of assyriological planetary material should be reconsidered and all designations classified in time and space, resulting in different tables; an all-uniting table can not convey the changes in time and local uses, resulting in confusion and loss of data. but at t

some authors have begun such research that could be considered case studies in relation to such comprehensive work, e.g. brown has centred on the analysis of planet names in the period 750.612 bc. in his work he is warning us of the dangers of ruthless attempts of generalization over the whole of mesopotamian history (brown 2000: 53. we still consider such generalization possible, but not before the material has been systematised thoroughly both by localities and periods. the table 4 in the current article should give an approximate picture of how the planets were understood in mesopotamian culture, how and why they were called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o

KNOWLEDGE LECTURE ONE

h the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be fou

KNOWLEDGE LECTURE TWO

ride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of

urus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbe

d for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdw

LAITMAN M BASIC CONCEPTS IN KABBALAH

e blind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our planet--the heart of this universe. this sphere of information, thoughts, and emotions affects us through the laws of the material nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of our actions and reactions, as well as all of their consequences. so where is our freedom of will? accordi

nowing the name of a material object provides no understanding of its spiritual form. only the knowledge of the spiritual form enables one to see its material result, its branch. we can thus conclude that one should first attain the spiritual root, its nature and properties. only then can one pass the name on to its branch in this world and study the interconnection between the spiritual root and the material branch. only then can one understand the language of the branches, thus facilitating a precise exchange of spiritual information. b a s i c c o n c e p t s i n k a b b a l a h 22 we may ask, if one should attain the spiritual root first, how can a beginner master this science without correct understanding of the teacher? the answer is that through the great desire for spirituality, th

um pleasure. however, as the desire diminished, both the vessel and the light that filled it gradually contracted and kept moving away from the creator until they reached the lowest level, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existi

ll to receive, and hence are objective. as a result, kabbalah offers the attainment of equivalence of properties and actions with the creator as a means of nearing him. it says: merge with his actions; be as kind, caring, and as humble as he. yet, how can one be sure that the creator s actions and the creator himself are the same? moreover, why should i merge with him by imitating his actions? in the material world, we imagine merging, or adhesion, as shortening the distance between bodies, and understand separation as moving away from one another. however, the spiritual realm lacks such concepts as time, space, and motion. this is why the equivalence of properties between two spiritual objects draws them closer to one another, and the difference in properties moves them apart. there can b

dividing the spiritual into parts. the distance between spiritual objects is determined by the extent of incongruence between their sensations and properties. therefore, by following the creator s will, feelings, and thoughts, we approach him. since the creator acts only for the sake of his created beings, we, too, have to wish our fellow beings well and be good to all of them. since we exist in the material world, the necessary minimum for the existence of the body is not considered a manifestation of egoism. can we do good to others with absolute selflessness? after all, the creator created us as absolute egoists, possessing a will to enjoy. we cannot transform our nature, and even by being good to each other, we will consciously or subconsciously try to derive benefit for ourselves. un

LAITMAN M FROM CHAOS TO HARMONY

acquired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting elechapter four: breaching the balance 69 ments altruism and egoism, giving and receiving exist in every matter, creature, phenomenon, and process. on the material level, the emotional level, or any other level, you will always find two forces, not just one. they complement and balance one another, and manifest in a variety of ways: as electrons and protons; a negative charge and a positive charge, rejection and attraction, acid and basic, and hate and love. every element in nature maintains a reciprocal relationship with the system supporting i

e only so we could understand by ourselves that the current form of our ego is harmful to us, since it is opposite from nature s own quality. the independent search for balance gradually leads us to recognize the merits of altruism, the quality of loving and giving. as we have seen, each element in nature operates to benefit the system it is in. however, this balanced existence is instinctive, at the material level. the difference between man and the rest of the degrees in nature is that man is a thinking being, and the power of thought is the most powerful force in reality. the power of thought transcends all the inanimate forces, such as gravity, the electrostatic force, the magnetic force, and the forces of radiation. it is also above the force that prompts growth and evolution at the v

tion. it is also above the force that prompts growth and evolution at the vegetative level, and above the force that prompts animals to be attracted to what benefits them, and repelled from what harms them. the power of thought is even above the force of man s egoistic desires. thus, while in the still, vegetative, and the animate, the good attitude of an element toward the system is expressed at the material level. with man, the level that requires correction is the level of thoughts and attitude toward others. the book of zohar, one of the seminal books in the wisdom of kabbalah, written some 2,000 years ago by rabbi shimon bar-yochai, defines it thus: all is clarified in the thought (the zohar, part 2, item 254).17 our inherent resistance to bond with other people into a single whole is

ed to improve the state of the world. still, the world s state is worsening. while it is possible to continue as we have been, it would be wise to take a brief pause and ask ourselves why we are not succeeding in improving the state of humanity. the answer boils down to this: all the world s problems, personal and social alike, stem from man s imbalance with nature. accordingly, helping others on the material level may have short-term benefits, but in the long run these will fall away, as material aid does not promote mankind to balance, and thus does not resolve the problem at its root. of course, people should be fed when they are starving. but at the same time, after we have helped them get back on their feet and provided for their necessities, we must turn our attention to increasing t

LAITMAN M KABBALAH REVEALED

can study the essence and portray it in a perceptible form. in consequence, the essence is not only something we don t know right now; we will never know it. why is it so important to focus on just the first two categories? the problem is that when dealing with spirituality, we don t know when we are confused. therefore, we continue in the same direction and drift farther away from the truth. in the material world, if i know what i want, i can see if i am getting it or not, or at least if i m on the right track toward getting it. this is not the case with spirituality. there, when i am wrong, i am not only denied what i wanted, but i even lose my present spiritual degree, the whose reality is reality? 103 light dims, and i become unable to redirect myself correctly without help from a gui

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

t reflect in the issues discussed. we may then try to apply these issues to our own personal experiences. we should patiently and repeatedly read and think about each sentence as we try to penetrate the author s feelings. we should also read slowly, trying to extract the nuances of what is written, and if need be, return to the beginning of each sentence. this method can either help us delve into the material with our own feelings, or recognize that our feelings are lacking regarding a particular issue. if the latter is the case, it is a crucial prerequisite for us to move forward spiritually. this text is not written for quick reading. though it deals with one subject only "how to relate to the creator" it deals with it in different ways. this allows each of us to find the particular phra

"body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this material, i recommend reading the same passages at different times and in different states of mind. by doing so, you can better acquaint yourself with your reactions and attitudes towards the same text on different occasions. disagreeing with the material is always positive, as is agreeing with it. the most important aspect of reading the text is your response to it. a feeling of disagreement indicates you have reached the preliminary stage (achoraim, the backside) of understanding, which prepares you for the next stage of perception (panim, face. it is precisely through this slow meaningful manner of reading that you can develop feeli

or "vessels (kelim. these are necessary for us to receive spiritual sensations. once the vessels are in place, the upper light will be able to enter them. prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it. this text is not written to enhance your knowledge. nor is it meant to be memorized. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accu

unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then wil

rising to this level takes place gradually and is processed in the form of feedback. the more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. the more we study texts that are important for our spiritual development, the more confusing and disorganized the material will appear. the better we try to treat our instructors and peers, if we are indeed advancing spiritually, the clearer it will become that all our actions are dictated by egoism. such results follow the principle: force him until he says "i do" we can rid ourselves of egoism only if we grasp that egoism causes death by holding us back from realizing true, eternal life, filled with del

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

son, rabbi baruch ashlag. since then, bnei baruch has become an international organization comprising many thousands of students. its members research, study and disseminate kabbalah. bnei baruch maintains the largest internet site on kabbalah, offering a wealth of information in twenty-two languages, and the most extensive media and text archive of lessons, books, and films on the internet. all the material is offered free through the site (www.kabbalah.info. bnei baruch recently established the ari films production company, producing documentaries and educational films aired on cable television networks in israel, north america, and europe. additionally, bnei baruch established the ashlag research institute (ari, named after baruch ashlag, which serves as a center for public discussions

desire to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is the beginning of matter; kabbalah calls it the primordial matter. however, it is still not a complete matter because at this point, it is created entirely by the light s action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receive has no independent desire for the light. to make it independent and further develop the will to receive, we must add another element: the will s awareness of its own existence. the creator (light) gives the w

so detaching can the purpose of creation--to make the will to receive identical to the creator--be realized. in kabbalah, this identicalness is referred to as equivalence of form between the creature and the creator. the wisdom of kabbalah depicts each evolutionary stage of the will to receive from the very first stage of creation down to our world. by studying these stages, we can understand how the material world, time, space, and motion were all formed, and how the will to receive will evolve. our entire history is determined by the evolution of our will to receive; this can help us understand how humanity evolves. every process in reality, with no exception, is a result of our evergrowing will to receive. once the spiritual structure just described materializes, the matter that forms o

a result of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these ele

nover and michael laitman, phd, israel, april 2005 t h e c o n c e p t o f f r e e d o m i n q ua n t u m p h y s i c s rav laitman: what is the existing outlook of science on the topic of freedom of choice? dr. satinover: modern science as a whole and i m using the term as a whole because i will shortly present a significant correction to it perceives reality as mere material reality. it regards the material reality as whole, as a complex machine. i will demonstrate this concept using a toy-train model. if we switch on the train, it will ride the rails and little people will move about in it. this model is only a machine. you will certainly say that in the toy-train model, each of its parts has no freedom of choice. similarly, most contemporary scientists will tell you that the physical u

LAITMAN M THE KABBALAH EXPERIENCE

tand what it means to give or to receive, because in order to feel it, you must possess those two attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h e e n d o f m at t e r q: will the physical world vanish at the end of correction? is malchut of malchut the material world? are the souls that do not have a screen always in it? a: kabbalah speaks of desires and intents. there is not a single word in kabbalah that refers to our world, meaning physical bodies. t h e t h o u g h t o f c r e a t i o n 25 creation was made with the desire for pleasure and there are only two participants in it: the soul and the creator. that is unchangeable! the intent c

t out of it, but can t! you will already see the evil and despair because you can t escape that situation on your own. at that point, the exodus occurs. the passage from lo lishma to lishma is exactly like a seed that rots and gives life to something new. q: will we be unable to enjoy life in another way after the restriction! it s as though there is no connection between the spiritual worlds and the material worlds. before we learn to give, will we be unable to receive any pleasure! a: if you didn t have a point in your heart that constantly wanted to receive spiritual delight--a pleasure that cannot be given in this world -you would receive pleasure through your five senses. these would bring you a sense of the various phenomena around you; you would satisfy your animate vessel and enjoy

world defines it in the words: there is no coercion in spirituality. only the creator can change our desires and intentions, so if we study diligently, the change will come. t h e s t u dy m e t h o d q: you write that the first phase in the study of kabbalah is to read as much versatile theoretical material as possible. if during reading questions arise, should i continue reading, or stop until the material has fully sunk in? if i feel fatigue or lack of will to continue the study, must i push myself to study the full amount planned? should i set up a strict schedule and stick by it, or take into consideration the difficulties that arise from time to time? a: if you re in the initial stages of the study, you should read a lot, but only what you can understand. read a lot and don t stop

the articles and the letters. they were not written in the same language as the study of the ten sefirot, but in the language of emotion, ethics, analysis of actions and so on. it is not really the wisdom of kabbalah, but how it is used for the ascent of the soul. you ll read about it in the books of baal hasulam, rabash, as well as in my own books. the study is comprised of an acquaintance with the material, meaning a systematic scan of the material in order to be able to find references, since people who study kabbalah for the purpose of spiritual ascent are under perpetual changes, and must pick the material they read according to the state they re in at that moment. c o n t e m p o r a r y s t u dy b o o k s q: why do we study only, or mostly, the zohar, the writings of the ari and th

ach and correct people, especially not the newcomers to the spiritual path. thousands of books have been written throughout the history of kabbalah, but my rav instructed me to study and teach only through these sources: the writings of rabbi shimon bar-yochai the writings of the ari the writings of baal hasulam i advise all of you to start studying these sources. later on, when you have absorbed the material, you ll be able to understand other writers. this will give you a solid basis from which to examine other sources to see if they suit you as well. by no means do i devalue other sources. many of the kabbalists were at an even higher degree than rabbi shimon bar-yochai or the ari. however, they were not permitted to write, or if they were permitted, it was with minor implications that

LAITMAN M THE PATH OF KABBALAH

the minister and did not get the job; he chose which was most important for him meeting the rabbi. t h e pa t h o f k a b b a l a h 114 rabbi ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts changes. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. contained within him was the entire history of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a part of his own life. we can clearly see from his stories that in

ractice this or that science or make experiments. they can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if kabbalists are not scientists they will find it difficult to describe this or that phenomenon in the professional terms of that science. kabbalists feel the actual laws of the universe that are the origin of the material and spiritual essence. but what language should they use to describe the reciprocation between various phenomena? how should they describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spiritual objects? there is no single formula in our world that can define these things. kabbalists can convey these feelings to on

every act and always want him and cleave to him. we must constantly think and examine what he wants from us. that purpose should be right in front of us every single moment. if the goal is always clear, that will turn us into kabbalists and we can begin to feel the knowledge from the spiritual worlds. learning more or less of the text is of little importance. we use the knowledge to connect with the material; the more we study, the greater our demand for the creator becomes and the more intense the question: why have i still got nothing? where is the result of my efforts? i have put in so many hours of work, lost a lot of money because i don t work when i learn, i don t give enough time to my family, i could have had more fun in other places all those arguments only increase our egoistic

e to him. the creator can be felt only where egoism is extinguished. that sums up our entire work, and that is precisely what we are forbidden to speak of to one another. we are forbidden to speak of the intent, the reasons for what exactly it is that we demand of the study. however, we can talk as much as we want about the study the partzufim, the sefirot. it is not important if our friends know the material or not. do not be afraid of being told something incorrect; it is meaningless. the important thing is that you learned a little, and mainly that you did it with a friend. therefore, if someone asks you something, do give the answer. don t be afraid of being wrong, because it s not important. however, do not slight your knowledge. this knowledge is very important because the result of

he book has the right to be discovered in our time. since the ari, there is a clear directive from above to open everything and teach everyone. as a result of that spiritual commandment, books are written in a language that is much easier to understand, so that the need for interpreters decreases. however, we still need teachers. without a teacher it is impossible to understand anything, although the material itself is already much more accessible. if the creator turns to you, you feel it as that unique property called abraham. that inner voice that you feel addresses you is called the creator. the effort to understand it, the voices, and indeed yourself, that is what the torah aspires to, nothing more. 333 part seven: the inner meaning c h a p t e r 7.1 p r a y e r a talk at a banquet in

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if we were building a material structure, and not the temple of man, his inner character, his immortal soul. the great architect is now building ga temple in the heavens, not made with hands h. 142. thus the columns represent the three qualities of the material lodge, but the three principal officers express the three qualities of consciousness or life. now the assistant officers must be explained. in his inner nature every man is a spiritual consciousness, threefold, as we have seen- but when we look at him in this world we see not the man himself but the body in which he lives, his material house, or rather, to use a more modern simile, hi

ually appear on some t c b c s instead of the cup; but the cup is the more ancient symbol, and really means much more to us. 281. another and a very beautiful interpretation of the cross upon the ladder is given to us by bro. wilmshurst, who takes it to represent all the aspirants who are engaged in mounting that ladder. he says: 282. each carries his cross, his own cruciform body, as he ascends; the material vesture whose tendencies are ever at cross purposes with the desire of the spirit, and militate against the ascent. thus weighted, each must climb, and climb alone; yet reaching out- as the secret tradition teaches, and the arms of the tilted cross signify- one hand to invisible helpers above, and the other to assist the ascent of feebler brethren below. for, as the sides and separate

usually drawn in the latin form, which makes it a sign of the second outpouring, from the second person of the trinity, and it is usually considered as the cross of christ, though crosses of many forms were used as symbols thousands of years before christ incarnated in palestine. the first outpouring, typified by the greek cross, prepares the world for the reception of life; it brings into being the material elements, but not bodies formed by their combination. we might have oxygen and hydrogen produced by this outpouring, but not their combination, water; for combination of the elements into bodies of ever-increasing complexity of organized structure and function is the work of the second outpouring of the divine life or power. 288. the second outpouring is indicated by the anchor, for t

there. 311. behind this purifying wedge come all the ordinary members, arranged in reversed order of precedence. at the end of the procession come the officers and those of higher degree, and eventually the r.w.m, who has to complete the work of all those who have gone before him, using the devotion which the other people have supplied, and building the walls of the cella as far as possible with the material available. the form that we are building is that of the old greek temple with the columns outside it, and inside the inner shrine called the cella, which was enclosed and dark, the only opening being its entrance. in the lodge the members stand outside around that, like the columns of an old temple, such as that shown in our illustration (plate v. 312. the apron 313. every mason at a

deal with and control the forces belonging to their respective levels; but there is a certain difference between the methods adopted in the christian religion, and in the old egyptian mystery-faith from which masonry is derived. 352. in christianity we invoke great angels who are far above us in spiritual unfoldment, and place ourselves to a considerable extent in their hands, supplying them with the material of love and devotion and aspiration which the service calls forth from us, and leaving them largely to do the form-building and the distribution. 353. in freemasonry also we invoke angelic aid, but those upon whom we call are nearer to our own level in development and intelligence, and each of them brings with him a number of subordinates who carry out his directions. all around us th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ge and wondrous beings are not exactly angels, in the ordinary sense of the word, though they are often called so; under them are hierarchies of angels who carry out their will in accordance with the law, for they direct the whole tremendous machinery of divine justice and in their hands is the working of the law of karma. they are sometimes spoken of as the overseers who guard the gates and test the material for the building of the holy temple. 94. consecration 95. these beings are very closely connected with the inner working of the mysteries, and therefore of masonry which is derived therefrom. they represent the great building forces of the universe, the construc-tive powers of nature; and since in our lodges we are engaged in building a universe in miniature, it is these who are invok

ed them still more, held an assembly at york and gave them a charter. all the old writings were collected at this period, some in frenche, and some in greek, and some in english, and some in other languages; and the intent of them all was founded all one. these old writings were digested into the york constitutions which resulted from this assembly of a.d. 926. it is from this source that we draw the material now embodied in the old charges. 552. the transition from operative to speculative 553. the reformation 554. the dawn of a new era was heralded by the renaissance of classical learning and culture in the fifteenth century, a time of immense creative activity, of the bursting of bonds, of the liberation of a new and vital spirit of freedom, the direct result of which was what it is the

xtent) forgotten, when the step itself- then known as the master s part- is first heard of (i.e, unequivocally referred to) in any print or manuscript to which a date can be assigned (1723(*gould. concise history, p. 223) 608. it seems probable that the original workings may have been compressed into two degrees, and the subsequent division into three degrees may well have been a rearrangement of the material in accordance with ancient tradition. evidence for the working of three grades of masonry occurs as early as 1725 in london in the transactions of the philo-musicae et architecturae societas in which certain brethren are recorded as regularly passed masters, regularly passed fellow crafts and regularly passed fellow craft and master, although it is not clearly known exactly what took

LEMEGETON

m harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584

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

ide information about this phenomenon and its background traditions because of the disproportionate public interest in real satanism. during the course of compiling this encyclopedia, i also gathered demographic data on contemporary practicing satanists. the report of my findings from this research is included in appendix 3. anton lavey was and is a controversial figure, and to judge from some of the material one finds on the internet, his memory and his organization are often attacked by other satanists. in the course of my research, i found myself unwittingly stepping into this arena of contention. perhaps as a consequence of this conflict, some of my contacts xiv introduction voiced objections to the central role i assigned lavey and his best-known work, the satanic bible, in the format

anuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an evil world is correlated with his own psychological struggles. it is in this poem that blake asks whether jerusalem could have been built amid england s dark, satanic mills. in

acy, vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was seen by cathars as constituted of two coexisting spheres: the kingdom of the good god who was spiritual and suprasensible, and who had created the invisible heaven, its spirits, and the four elements; and the kingdom of the evil god, satan, creator of the material world, and who, being unable to make the human soul, had captured it from heaven and imprisoned it in the material body. thus, the fundamental aim of their religious practice releasing the soul from the body, by freeing it from satan s power and helping it to return to its original place in heaven. in marked contrast with orthodox christian belief, bodily resurrection was not viewed a

ize evil through a series of reincarnations, and could eventually free their souls from satan and therefore become perfect. according to catharism, at the end of time all souls would be saved or damned, even though there were some differences between the doctrine of the absolute dualists and that of the mitigate dualists. for the former group, free will played no part in salvation, and in the end the material world would fall apart after all souls had departed. for the latter, satan would be captured and the proper order of all things would be reestablished. see also gnosticism; last judgment for further reading: brenon, anne. le vrai visage du catharisme. portetsur- garonne: editions loubati res, 1988. clifton, chas s. encyclopedia of heresies and heretics. santa barbara: abc-clio, 1992

lative freemasonry provided fertile soil in which new magical orders could grow. in 1885, the reverend a. f. a. woodford inherited the magical manuscripts owned by psychic fred hockley, upon which the order of the golden dawn (ogd) would be built. sria member dr.wynn westcott decoded the manuscripts and s. l. macgregor mathers (1854 1917, also an sria member, systematized them into a useful form. the material also contained the nuremberg address of anna sprengel, a rosicrucian of high degree. mathers wrote to her and received voluminous materials and the charter for the isis-urania temple. in 1888, the isis-urania temple of the golden dawn, the first temple representative of the hermetic order of the golden dawn, was opened. other temples were soon founded in edinburgh, weston-super-mare

LIBER 777

d to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet

probably represent those circulating in the g.d (possibly deriving from petro d abano, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in which they appear in the goetia. planetary symbols indicate the rank of the spirit and the material from which its seal is to be made (some spirits have two ranks, thus (the original text has the seals of earls made in mixed copper and silver; mathers suggests copper/silver or silver/mercury alloy for the presidents: liber 777 56 rank planet metal knight saturn lead prince jupiter tin earl mars iron king sol gold duke venus copper president mercury mercury (hmm) marquis luna silver

LIBER ALEPH

ntempt of men, and in pain of disease, and so forth, mocking us, and holding our magick for delusion. but they behold not our light, how it guideth us in our path unto a goal that is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the e

his letter have i written the name of my own nature, its law, its quality, its will and its appurtenance or ornament. for it is the child of my love toward thee, and the expression through mine art of my will so far as that regardeth thee. now every child is made of the essence of his father, so that every creation is a likeness or image of the creator, but modified by the mother, that is to say, the material whereon he begetteth it. so then this letter is a projection of mine own star in a mirror, to wit, mine idea in hy regard; and it shall be unto thee as a clear vision of thy father, and of the word of the on that he hath uttered unto man. but also, because this word is the formula of the on, that is the law of its changes or phenomena, the equation that expresseth its energy and its m

LIBER CCC KHABS AM PEKHT

ay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of t

LIBER CCCXXXV ADONIS

niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox

LIBER CHANOKH

ves in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly.s handwriting. this copy has the title .the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s s

LIBER CXX

. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, and the man of earth. in all official documents of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are tha

LIBER DCCCLX JOHN ST

so 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 themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid

t necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz, a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal.and gets it. on my return, 11.34, i continue) and as yna ani .i. thou art also ya the negative, that is beyond these on either side! but this illness is a nuisance. i must have got a lit

LIBER LIBRAE

ingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expression of thy thought, and therefore hath it been said that gthe thought of foolishness is sin. h thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, tha

LIBER LVII

epresent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical

of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxas in greek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth

LIBER LXXVIII

r aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty

g to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. dsj perfection, realization, completion: making a matter settled and fixed. hrwbg opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. trapt definite accomplishment. thing carried out. jxn generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. dwh solitary success: i.e. success in the matter for the time being: but not leading to much result apart from the thing itself. dwsy very great fu

LIBER MMCMXI NOTE ON GENESIS

anifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, then, is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number.for the multiplication of the numbers is a generation, as is the multiplication of men and gods.and behold! the resultant is a replica of the number taken. so is one the all-father, the all-begetter.gene

cott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent t

o it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulate

LIBER SAMEKH

k clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its ginfintite series h and gcantorian continuity h is to schoolboy arithmetic. each implies the other, though by that one may may explore the essential nature of existence and by this a pawnbroker fs profits. this then is the true aim of the adept in this whole operation, to assimilate himself to his an

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

of this word is not clear, but it seems to have to do with latin edo, in the sense gto compose, h and probably therefore meant something like gpoetics. h certainly snorri fs edda, as a whole, is first and foremost a handbook of poetics, even if it is now far more famous as an explication of mythology. as i have mentioned, skaldskaparmal contains a warning to young skalds about the pagan nature of the material. it seems that snorri wished to make this statement more forcefully, and he did so in the prologue to his edda. here, too, he advances his understanding of the historical nature of the gods and gives us the key to understanding gylfaginning. snorri starts the prologue to his edda by stating, galmighty god created heaven and earth and all things that accompany them, and finally two peo

in danish on the subject. it is extremely erudite and fascinates on every page, but its deities, themes, and concepts 257 this tenth-century cross at gosforth in cumbria is the largest surviving piece of sculpture in england from before the norman conquest. it is interlaced with scenes from the crucifixion of christ as well as scenes from ragnarok (axel poignant archive) conclusion, that much of the material entered scandinavia from the middle east, no longer seems helpful in understanding the mythology as we have it. a study in english, arguing an ultimate association with ritual, is that of john stanley martin, ragnaro ck: an investigation into old norse concepts of the fate of the gods, melbourne monographs in germanic studies, 3 (assen: van gorcum, 1972. ran goddess of the sea. ran is

l with little glory. h deities, themes, and concepts 285 hrungnir is defeated, and thjalfi attempts to lift hrungnir fs lifeless leg off thor but cannot; that job is left to thor fs infant son magni. magni fs success after thjalfi fs failure may give some indication of the god-human hierarchy in the mythology. following georges dumezil, many observers, especially those who, like dumezil, approach the material from the indo-european side, see here a reflection of warrior initiation: under the tutelage of an elder warrior, the initiant gslays h a made monster. i find the theory attractive even though there is nothing in snorri fs text to indicate that thjalfi fs status changes after the encounter with mokkurkalfi, which we would expect in an initiatory context. made monsters turn up in all s

n may turn to jan de vries, altnordische literaturgeschichte, 2 vols, grundriss der germanischen philologie, 15.16 (berlin: w. de gruyter, 1964, but all the other standard literary surveys are in the scandinavian languages. mythology: general treatments scandinavian myth and religion is a field in which much older work is still read and cited, with the inevitable result that a great percentage of the material is in german and the scandinavian languages (there is also much of interest in italian, french, and russian, among others. it is possible to get a sense of the scholarship up to the early 1980s by consulting my scandinavian mythology: an annotated bibliography, garland folklore bibliographies, 13 (new york: garland, 1988. if there is a standard reference work, it is jan de vries, altg

LOGOMACHY OF ZOS

he same manner as if from reality. we survive more through cowardice than courage. symbolic creation: a chair is not explained by its parts nor by its material or quantitative measurement. chemical analysis and mathematics will not disclose all its meanings or origination. a chair( e 6#"27 the functional unity begat the conception, design and form, which themselves are governed by, or adapted to, the material and ability available. beauty is subsequent to utility. whether a chair is evolved over a period by co-operative ability or not is immaterial to the argument. thus, the abstract of a chair involves: mind, thought, conception and reification. everything else is integrated in these. from which we may surmise that our essential necessity (i.e, what we sufficiently desire) will evolve fro

LUCIFERIAN SORCERY AND SET TYPHON

nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as their god. as it was written in genesis the serpent was subtle than any beast and refers to the cunning and mindful approach it had towards anything done. the material associated with set-typhon is iron, called often the bone of typho. it was by this strength in which set held dominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personification of the dark waters and the desert, his two-fold essence of being is central to his role as the

MACNULTY W KIRK KABBALAH AND FREEMASONRY

pread interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented here will reflect that view. we will start with a very brief overview of what is known of masonic history, and during this overview we will cite those historical references which mention kabbalah specifically. in the interest of keeping to a reasonable space we will acknowledge an early and important scottish influence, but confine ourselves to english material in this prese

is a yeziratic tree, the lowest world of materiality is not represented, nor is there a masonic symbol for it. in the ritual practice i think asiyyah, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacred law represents azilut, the divine world which is the source of the material it contains. i have placed it above the rest of the diagram to indicate that it represents the divine world. the compasses represent the world of the spirit, and i have shown them in the upper face of this tree, the part of the tree that is contiguous with beriah. the square represents yezirah; and i have placed it at tiferet, the central sefirah and the essence of that world. these s

xperience of his own on which to base his expectations; he must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplish

working at this level is to bring material of this sort into his consciousness, drain the energy out of it, and remember it for future reference. by doing this he frees himself from compulsions and inhibitions and becomes free to choose for himself. having completed this process, he may be said to enjoy "free will" as the kabbalist at tiferet who is working at the level of the soul has access to the material in these triads, so i think that the fellowcraft climbing the stairs and working in the middle chamber has access to the archives in the pillars; and for the same purpose. they occupy a good deal of space on the diagram which is going to get crowded, so i will not show them again. lastly, in the middle chamber the fellowcraft is enabled to observe a "sacred symbol" which is most commo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

itings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism is the curse of modern philosophy, particularly that of the european schools. while many of the statements contained in this treatise may appear at first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes which may' appear herein, i hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have not attempted to twist the original w

rce his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared philosophy to be the way of true happiness and

osophic code which conceives every physical or concrete body of doctrine to be merely the shell of a spiritual verity which may be discovered through meditation and certain exercises of a mystic nature. in comparison to the esoteric spiritual truths which they contain, the corporeal bodies of religion and philosophy were considered relatively of little value. likewise, no emphasis was placed upon the material sciences. the term patristic is employed to designate the philosophy of the fathers of the early christian church. patristic philosophy is divided into two general epochs: ante-nicene and post-nicene. the ante-nicene period in the main was devoted to attacks upon paganism and to apologies and defenses of christianity. the entire structure of pagan philosophy was assailed and the dicta

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

d by modern research. several sects branched off from the main stem of gnosticism, such as the valentinians, the ophites (serpent worshipers, and the adamites. after the third century their power waned, and the gnostics practically vanished from the philosophic world. an effort was made during the middle ages to resurrect the principles of gnosticism, but owing to the destruction of their records the material necessary was not available. even today there are evidences of gnostic philosophy in the modern world, but they bear other names and their true origin is not suspected. many of the gnostic concepts have actually been incorporated into the dogmas of the christian church, and our newer interpretations of christianity are often along the lines of gnostic emanationism. the mysteries of, a

MASTERING WITCHCRAFT

s throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior to recharging it with your own will and concentrated witch power. before, in fact, transforming it into a servant to accomplish a given magical task. throughout the following pages i wil

MEANING OF MASONRY

ious and speaking symbols our order has to give you. remember that when you first wore it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb and with the new-born child. remember that you first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by the triangular portion above, in conjunction with the quadrangular portion below, that man's nature is a combination of soul and body; the three-sided emblem at the top added to the four-sided emblem beneath making seven, the perfect number; for, as it is written in an ancient hebrew doctr

d 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 metals about them; if, that is, they are subject t o any physical attraction or mental defilement, their real initiation into the higher things

hich the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will find the

ble which needs to be cleared before the new foundations can be set and the new structure reared. yet even rubble can be made to serve useful purposes and be rearranged and worked into the new e rection, and accordingly man's outer temporal nature can be disciplined and utilized in the reconstruction of himself. but in order to effect this reconstruction he must first have a full understanding of the material he has to work with and to work upon. for this purpose he must be made acquainted with what is called" the form of the lodge" the form of the lodge this is officially described as" an oblong square; in length between east and west, in breadth between north and south, in depth from the surface of the earth to its centre, and even as high as the heavens" this is interpretable as alludin

e faculty or transmitting medium of the supreme wisdom; in the latter it can display nothing better than brute- reason. midway between the master-light from the east and the" moon" in the west is placed the junior warden in the south, symbolizing the third greater light, the" sun" and, masonically, the" sun" stands for the illuminated human intelligence and craft understanding, which results from the material brain-mind being thoroughly permeated and enlightened by the spiritual principle; it denotes these two in a state of balance and harmonious interaction, the junior warden personifying the balance-point or meeting-place of man's natural reason and his spiritual intuition. accordingly it is he who, as representing this enlightened mental condition, asserts in the second degree (which is

MICHAEL FORD BOOK OF CAIN

whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at this success of this nightmare land, he began to rouse those many that slept from the sho

MICHAEL FORD WITCHMOON

itchcraft and demonology. these 'reverse aspects' refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate

data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mithras, etc. the moon of december is known as the wolf moon, oak moon which refers to the birthing of new life, to which the balance of nature grows strong. the great oak tree reaches high into the material world while having it's roots deeply planted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the

g hands of hecate lull my body to sleep. all became spirit. all became dream. i was witness to much lightning. fire engulfing the patch where the lightning struck, burning flames surrounded by greenish vapor. i felt my spirit-self casting forth in the night, unafraid of this lightning. it seemed that this powerful force was nothing more than a vision of what was to be, an emanation would occur on the material- day side plane. when we walked, the spirits laughed and all was forever in a state of change. the still of the night is a confirmation of our rising. how we ride the night winds, casting in joyous laughter in the blowing breeze, over crops and fields. our great desires carry our familiars through a forest deep. moving in merry visions of ghosts and the riding of the four winds. the e

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

l-leges, and often in the employ of the plutoc-r a c y, t h e s e l f- n a m e d b l a c k v e n e t i a n s. stargazer the living macroscope88atlantis, alien visitation, and genetic manipulation eventually, it was realized that no single scholar or group could hope to unravel thecomplex data in one lifetime and that for many centuries scholars would have to con-sciously and unconsciously work on the material. they solved the problem by creatingthe bastions of learning which we now know as the great universities of the world.these were not opened for the good of the world or for the spiritual uplifting of allmankind. they were seats of learning and research for the pan-dimensional data.along with many churches and monasteries, universities became the epicenters forcollation of the myriad r

he tremendous part that what they called physis, or nature, played in their modus of livingboth at the physical and the intellectual level. their philosophy, which is still regarded as theheyday of the human achievement in that field, was solidly based on the foundations of allconceptuality found in the order of the natural world. man and the meaning of his life werenot envisaged as detached from the material world, but as of kindred nature with it and in itshigher ranges an efflorescence from it (alvin boyd kuhn, the ultimate canon of knowl-edge)if one is in true connection with nature, it follows that there is no gender dichotomy.women are not only treated as equals but are regarded as living agents (even portals)to the mysteries of nature and being. the very word mystery comes from mest

tes theentire planetary system of bila-svarga. divine connectionserpents have their special place in most spiritual traditions (as already shown above) where they sym-bolize either good or evil. in the v edic tradition they are inherently related to some of its most importantpersonages. shiva shiva (auspicious one, is one of the members of the trimurti (brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. thepartial manifestations of his personality are brahma, visnu and siva, who are in charge of the creation,mainte

serpent-necklaces, nagaraja, nagendra, nagesha (king ofnagas, natal (mongoose, one who is immune from the serpent venom, v yalin (one who possessessnakes, etc. shiva is the main object of worship at benares under the name vishveshvara (master ofthe universe. one of his features is time (bhagavad-gita 11.32: time i am, bhagavata purana 3.5.26-27, brahma-samhita 5.10, the separating factor between the material and spiritual world (bhagavata purana3.10.12) and a medium to perceive the lord's influence (bhagavata purana 3.26.16. shiva's female consort is known under various names as uma, sati, parvati, durga, kali, and shakti.the divine couple, together with their sons- the six-headed skanda and the elephant-headed ganesha -are inhabiting the mount kailasa in the himalayas as well as the mahe

in touch with material nature.since shiva and vishnu are aspects of one god, shiva occurs as one of vishnu's names listed in thevishnu-sahasranama.the original father, krishna, says, aham bija-pradah pita: i am the seed-giving father. that pita(father) is lord shiva, shambhu, and material nature (goddess durga) is considered the mother. by theirsexual union are all conditioned souls inserted into the material nature. the impregnation of materialnature is wonderful because at one time innumerable living beings are conceived. bhago jivah savijneyah sa canantyaya kalpate (shvetashvatara upanishad 5.9. in this way shiva is connected withboth creation and destruction. because of his marginal position between material and spiritual realm heis seemingly full of contradictions but these are reconc

MICHAEL W FORD THE VAMPIRE GATE

s right or wronglog on to www.taroscopes.com and visit the merchandise page for more informatioimpart one vampyrism, theory& practice vampirism and the astral plane the luciferian creed luciferian will and immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the

y god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical o

ut their body, growing stronger from refining the flow of this energy through the different chakras. while qi can be controlled, it is a part of the universe and thus may be absorbed and used magickally. 12 qi was written about by the chinese philosopher mo di and noxious vapors that would arise from a corpse were it not buried deep enough. later qi was understood as being a part of everything in the material and even spiritual world. qi was best understood as the energy surrounding the human body, slightly larger than the physical body. qi is the etheric body, the astral essence which maintains the human body. it can be directly controlled by the mind. psychic energy or the energy surrounding the human body is transferred from what we eat to energy through resting or sleeping. when a vamp

ave to choose a cycle close to when they will be in deep sleep. send the servitor forth; recall it after a period of 15 minutes or so. allow the astral body of the servitor to flow back into you and with it the energy it drained from the chosen person. feel part of the life force making you stronger. allow the servitor to return to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found

alf woman and half flame. lilith is also the mother of demons and a vampyric spirit which is a primal manifestation of the zoroastrian and manichaean az and jeh. lilith may also be related to the indian kali, whose name is one of her 17 names. luciferian a luciferian is an individual who recognizes the god/ess within. luciferians do not worship satan but recognize there must be balance 84 between the material and spiritual, the darkness and light. luciferians view their own being as holding the black flame of lucifer samael and lilith within, this is intellect and wisdom. this is beyond good and evil, the spirit has two aspects the demonic (instinct, desire) and angelic (intelligence, consciousness. luciferian magick essentially close to the term, black magick but specifically focuses on a

MICHAEL WYNN THE SOUL TRAVELERS

is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the

r concepts of a rock, and the concept of trees. the 3rd world, and perhaps most crucial to the magician, is the astral world. this world, unlike the mental world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle

of each other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s

in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards

apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where chaos reigns. in the infernal places, the spatial dimensions are not perfectly straight and do not exist as perfect 90-degree angles; here the x,y,z, and time dimensions are curved and warped. if someone were to directly gaze upon

MICHAEL W FORD NOX UMBRA

ord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which sh

physical world. emerging from the gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and

MORALS AND DOGMA

of style, musical cadences, the beauty of figures, the play and irradiation of imagination and fancy; and so, in a state, the warlike and industrial force of the people, and their titanic strength, must be combined with the beauty of the arts, the sciences, and the intellect, if the state would scale the heights of excellence, and the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lo

, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which, seeking the material only, forgets that it has a soul. then we have a race, petrified in dogma, which presupposes the absence of a soul and the presence only of memory and instinct, or demoralized by lucre. such a nature can never lead civilization. genuflexion before the idol or the dollar atrophies the muscle which walks and the will which moves. hieratic or mercantile absorption diminishes the radiance

abor itself: a false and dangerous situation, which, making labor a blinded and chained cyclops, in the mine, at the forge, in the workshop, at the loom, in the field, over poisonous fumes, in miasmatic cells, in unventilated factories, founds public power upon private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they

could be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is said, begins from the burning of the false gods by the people themselves. education begins with th

socrates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of stars. there is the same and a still more wonderful interpenetration between the things of the intellect and the things of matter. elements and principles are mingled, combined, espoused, multiplied one by another, to such a degree as to bring the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force o

MOTTA MARCELO THE COMMENTARIES OF AL

ed by the injunction do what thou wilt shall be the whole of the law, means that no discrimination of "superiority" or "inferiority" is to be made between the three grades. it is a matter of the will, and nothing else, that decides to which grade a thelemite is to belong. in a sense, the man of earth 'is the adherent, that is, he is loyal to thelema, adheres to it. in another sense, he adheres to the material world. he is the husbandman, the householder, the man attached to temporal things. to despise such a man is stupid. he is a karma yogi by definition, and who are you to trace another star's orbit? the lover is a bhakhti yogi. he abandons temporal interests and dedicates his life to service of the order. he will kill himself, if need be, that the order may live. such men organize thele

ity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge i

e if he does not leave the free man the "star" alone "we are not for the poor and sad" the poor and sad are not conscious of the triad nuit-hadit-hoor in their intellect. see liber v for the meaning of "not" la "the lords of the earth are our kinsfolk" not the "lords of the poor and sad! these are the 'black brothers. the lords of the earth are those who have control over their surroundings, over the material site of their 'existence. that is, the true men. the others are asleep, and being asleep are merely animals walking on two legs the "unfeathered bipeds" of diogenes. 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. a god living in a dog would be one who was prevented from fulfilling his function properly. the hig

ontinuity of nuit, and resolvable back into her body by the proper analytical methods, as the experience of mysticism testifies. but each such complex is none the less uniquely itself; for the scheme of its construction is part of its existence, so that this peculiar scheme constitutes the essence of its individuality. it is impossible to change a shilling into two sixpences, though the value and the material may be identical; for part of the essence of the shilling is the intention to have a single coin. the above considerations must be thoroughly assimilated by any mind which wishes to gain a firm intellectual grasp of the truth which lies behind the paradox of existence. we may now go one step further: geneticists have found that the genetic code is uniform throughout all protoplasm; on

some thirtyfold, some sixtyfold, some an hundredfold. one most important point, in conclusion. we must doubtless admit that each one of us is lacking in one capacity or another. there must always be some among the infinite possibilities of nuit which possess no correlative points of contact in any given khu. for example, the khu of a male body cannot fulfil itself in the quality of motherhood (on the material plane, of course) any such lacuna must be accepted as a necessary limit, without regret or vain yearnings for the impossible (although what is impossible now may not be impossible a hundred years hence. a time may come when the characteristics ofone's physical body may be changed at will by purely scientific means) but we should beware lest prejudice or other personal passion exclude

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

aid almost impossible. anyway we went away for a day and night in a hotel. he made love to me twice! thank you! signed: sally u, england. sex magic for couples if you are happy with the one you love, and there is no need to use sex magic to attract a lover or arouse passion in another, then you can harness the tremendous magic power generated in your sexual activity as a means of gaining power in the material word. who does not want a better life? and what better and more pleasant way of acquiring it by that most powerful of all magic sex? sex backed by a definite thought or desire is a mighty thing indeed, hence the wide and traditional use of sex in magic for thousands of years. witches and occultists from all times and all places have always recognized the enormous level of magic power

seek judgement of god by lots. dice have remained unchanged over the centuries since the arrangement of the dots we still use today was developed around 1,400 bc. and it is the secret arrangement of the dots upon the dice that allows you to see what fate has in store for you. the ritual of yog-sothoth you need three dice to foretell the future. the three dice can be purchased from any toy store. the material that they are constructed of makes no difference in fortune telling power. to charge your dice with prophetic power, take them into your personal witching circle on a day when you are feeling particularly good. place the dice upon a small table at the center of your circle, and begin stirring them with your right hand. the stirring motion should always be sunwise, or clockwise. contin

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

).2 it provides a fairly complete record of the entire ritual that was followed at the time of the transition that preceded the construction of the great lodge of london. this manuscript provides characteristic clues related to the symbolism of solomon's temple. it takes the form of a question-and-answer catechism: q. how high is your lodge? a. inches and spans inumberable. q. how inumberable? a. the material heavens 8c stary firmament. q. how many pillars is your lodge? a. three. q. what are these? a. ye square, the compass& ye bible. this is the affirmation of the cosmic and sacred meaning of the lodge. following is the christian meaning of the temple: q. what ladder had they. building of ye? a. jacobs. between ye heaven] ye earth* words are missing from this part of the manuscript. spec

large part from the reading of certain books published in different forms by the illustrious authors of that time, principally thomas more, rabelais, andrea, francis bacon, and robert fludd. in his famous work utopia (1516, sir thomas more (1477-1535) puts into practice a program of democratic reform on the imaginary island of utopia. in this society, the chief concern of government is to furnish the material needs for individual and public consumption. each individual is given as much time as possible to free him- or herself from the servitude of the body, freely cultivate his or her mind, and develop his or her intellectual abilities through the study of the letters and sciences. the civil organization of the utopians is republican and all religions are tolerated. here we should note an

cted grand master. the scottish pastor james anderson was given the charge of drafting the book of constitutions, published in 1723 under the grand master the duke of wharton and containing both the legendary history of the fraternity and the obligations of freemasons. other authors have noted that anderson, an intellect of small scope, was almost certainly not the true author. the better part of the material and the thought behind it was likely supplied by desaguliers. the son of a pastor of 248 from the art of building to the art of thinking new rochelle who emigrated to london following the revocation of the edict of nantes, desaguliers had a brilliant and supple mind that was universal in scope and was himself a pastor, doctor of law, physician, mathematician, member of the royal socie

ONYX TABLET OF SET

ay for the individual who will join us. once again we provide the elements; it is up to suitable adepts in their quest for becoming to apply them. if you look back at your own development and find these things, you'll have a guide in helping to present them to the next generation. you can never just "explain" it to them. try not to be disappointed if they don't get it, because the presentation of the material, and incorporation of what these people will bring to you, is your real job. it is the key to your xeper while dwelling on the plain of onyx. i will offer some advice. i had same the advice offered to me, and i ignored it. later i realized how wise the folk were who had offered it to me. you will of course ignore this, then later realize how wise i was when i offered this advice. then

support their portrayal of him as a "devil. and that is the image of set which has been accepted by most casual writers on ancient egypt. today the temple of set returns to the original, undistorted apprehension of set. in keeping with our modern levels of knowledge, of course, this image has been both enhanced and refined. enhanced in that we now understand better than the ancient egyptians how the material universe functions, refined to exclude those aspects of the human personality that are natural, externally-controlled functions. at the same time, contemporary civilization's impatience and superficiality- its restless inability to study anything metaphysical in any depth- have tended to condense the delicate, complex study of egyptian cosmology [presented so well in her-bak] into a c

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

the act of contemplation of g-d. everything else follows as an automatic result of hitbonenut, as explained. now, surely, if the result of not doing hitbonenut is "woe, a sinful people, a nation laden with iniquity, then certainly, the result of doing hitbonenut is righteousness, truth and the knowledge of g-d. the purpose of hitbonenut thus far we have discussed what hitbonenut is and have given the material which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and f

eople go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and has insights into them, only those whose entire intent and focus is on the subject itself, who study it repeatedly, analyzing its every facet, to understand it in depth. if a person goes to medical school to please his parents, but really wants to be a lawyer, though he will learn the material, he will never understand it to its depths and he will certainly not have any new insights into medicine. this is because he has no deep interest in it. in contrast, the "nerd" whose sole interest and pleasure lies in understanding every facet and detail of medicine and grasping its true essence, will grasp its depth. he will have new insights and innovations into medicine, specifical

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

the act of contemplation of g-d. everything else follows as an automatic result of hitbonenut, as explained. now, surely, if the result of not doing hitbonenut is "woe, a sinful people, a nation laden with iniquity, then certainly, the result of doing hitbonenut is righteousness, truth and the knowledge of g-d. the purpose of hitbonenut thus far we have discussed what hitbonenut is and have given the material which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and f

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

that this idol would be powerless unless it could receive power from holiness. their intention was that it would force divine beneficence to be channeled to them, via their use of these names, even though they would not behave properly [and earn the divine blessing. they wanted to behave as bad as they wished and not submit to the rule of holiness. after all, it takes great effort to deny oneself the material lusts, and they wanted to enjoy the pleasures of this world [unhindered] and have the idol channel goodness to them by force of the divine names, as we said. the one who masterminded all this was nimrod, for he was the leader of the generation of the dispersion. he was extremely adept at this technique of manipulating [divine names. the same was nebuchadnezzar fs intention, for he was

for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, ac

mother h is the community of israel.3 these are appellations of z feir anpin and nukva, respectively. nonetheless, we are also required to rectify, together with them, the coupling of abba and ima, so that intellect descend [from them] to [z feir anpin and nukva] that will enable the latter to couple. then [as we said] divine beneficence, food, and children and all other needs will descend [into the material world] from them. in order for z feir anpin and nukva.the divine emotional attributes and their means of expression.to couple fruitfully, they must possess mature, adult intellect. otherwise their union will be subject to what we might call the vagaries of immaturity, i.e, of undeveloped emotions whose self-orientation will prevent them from interacting smoothly with each other. this

inity. in solomon fs temple, the laver was situated on twelve statues of cattle. cattle represent the animal soul, which is primarily emotion-oriented, as opposed to the divine soul, which is primarly intellect-oriented. thus, here too, the brothers misunderstood their calling. they envisioned themselves as personifications of divine perfection; they were shepherds, disassociated from society and the material world in general. joseph, in contrast, personified yesod, the divine perfection as it penetrates and succeeds finally in ruling even egyptian society while staying true to its spiritual integrity .translated from sefer halikutim, and likutei torah 193 parashat vayeisheiv [second installment] in the middle of this week fs parashah, the torah digresses from the story of joseph to tell t

he world to exist in its finite form. however, if the force of contraction is allowed to progress beyond its proper limit, the divine energy becomes so limited that even evil can derive sustenance from it. as we have explained previously, it is especially crucial to guard the female principle from this tendency toward excessive contraction and limitation. due to its drive to actualize divinity in the material world, the female principle may overestimate the need to allow worldliness to exist. this is an open invitation for the forces of evil to stake their claim. we can now explain the verse. for ham, the father of egypt,24 embodied the power of the [five] states of gevurah. shem personified chesed, ham personified gevurah, and japheth personified tiferet. that is why [the latter] is calle

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tters received from aleister crowley before we became estranged (as described in the eye in the triangle) stated two things. first, in connection with my statement that one of the officiating officers had hurried through an initiatory ritualas though reading a batch of grocery bills-he remarked that i should have rudely told him to go to jericho, or words to that effect. and secondly, relative to the material itself, he roundly scolded me, stating i had absolutely no right whatsoever to have published this material and to have broken my sacred obligation to secrecy. many decades earlier, he had published these same order teachings in the equinox-only under direct command from the secret chiefs of the order, at least that was his claim. if aleister crowley disapproved of my action, i have t

utioning the student not to proceed until he had thoroughly grasped each segment of the work. but it was not done that way. under these circumstances, therefore, it remains only for the intelligent student to work out his own study technique or regimen. if he is not astute enough to perceive the practicality or necessity of the abov t,h en quite evidently he is not intelligent enough to deal with the material itself, and it should not be in his possession at all. this is the counsel i would give to the serious student of the great work. study the contents of the first two volumes, now combined to form a single book, as if you were a member of an order, and were receiving a monthly monogram or lesson from headquarters. glance through all the material once or twice just to get the drift of i

were first published. those on clairvoyance, astral projection, and skrying are still the most complete instructions on these subject yet written. i doubt if much can be added to them, or whether they can be improved upon. even a great deal of aleister crowley's later magical writing, which is always excellent, does not elaborate very much more on some of this basic golden dawn magical teaching. the material in the 4th volume (first edition) or the last half of this present volume i1 (second edition) is of maximum importance. here are to be found the ground rules as it were governing magic in all of its many branches. would you know what a talisman is? and how it is constructed? the necessary information is to be found here. sigils-what they are, and how made, are also elucidated in this

her that he mav well and truly be called "initiated" now we know from an examination of the above mentioned documents and of ancient literature that the object of the theurgic art, as the magical concept of initiation was then termed. was so to vurifv the versonalitv that that which was there imprisoned could sprkg into open'destati'on. as on: of the alchemical expositors has exvressed it "within the material extreme of this life. when it is rmrified. the seed of the spirit is at last found" the entire object of all magichl and alch'emkal processes is the purification of the natural man, and by working upon his nature to extract the pure gold of spiritual attainment. this is initiation. these golden dawn rituals and ceremonies of initiation are worthy of a great deal of study and attention

all things" commences a phrase in one ritual "are the chaos, the darkness, and the gates of the land of night" it is in this dark chaotic night so blindly called life, a night in which we struggle, labour and war incessantly for no reasonable end, that we ordinary human beings stumble and proceed about our various tasks. these gates of the far-flung empire of the night indeed refer eloquently to the material bondage whichwe ourselves have created- a bondage whereby we are tied to our circumstances, to our selves, to trial of every kind, bound to the very things we so despise and hate. it is not until we have clearly realised that we are <37> enmeshed in darkness, an interior darkness, that we can commence to seek for that alchemical solvent which shall disperse the night, and call a halt

REGARDIE TALISMANS

tional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephira

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ers have just been lighted.herald222s lights still burning.2nd ancient, 3rd sign: from the great deep, the womb of moisture, the welling of the fountains, the great oceanof the world, nature has entered upon its travail; the waves have become confined, the mountainsstand forth, the hidden treasures in. their seed are implanted in the bowels of the earth, secretly laidup, the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for

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

reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason, the material elements, analogous to the divine elements, are understood firstly as four, explained as two and exist ultimately as three. revelation is the duad; every word is double, and supposes two. the ethic which results from revelation is founded on antagonism, and this results from the duad. spirit and form attract and repel one another, like sign and idea, fiction and truth. supreme reason

ms. these shells, envelopes petrified or carnified, were such an expression possible, are the source of errors or of evil, which connects with the heaviness and hardness of animal envelopes. in the book zohar, and in that of the revolution of souls, perverse spirits or evil demons are never called otherwise than shells cortices. the cortices of the world of spirits are transparent, while those of the material world are opaque. bodies are only temporary shells, whence souls have to be liberated; but those who in this life obey the flesh build up an interior body or fluidic shell, which, after death, becomes their prison-house and torment, until the time arrives when they succeed in dissolving it in the warmth of the divine light, towards which, however, the burden of their grossness hinders

thout breaking the sympathetic chain which attaches it to our heart and brain, and it is for this reason that it is so dangerous to awaken dreamers suddenly. as a fact, too great a start may break the bond in an instant and cause immediate death. the form of our sidereal body is in correspondence with the habitual condition of our thoughts, and it modifies, in the long run, the characteristics of the material body. 70 the doctrine of transcendental magic that is why swedenborg, in his somnambulistic intuitions, frequently beheld spirits in the shape of various animals. let us now make bold to say that a werewolf is nothing else but the sidereal body of a man whose savage and sanguinary instincts are typified by the wolf; who, further, whilst his phantom wanders over the country, is sleepin

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

s. as a fact, she was a sorceress unconsciously, herself believing that she acted supernaturally, while she was really disposing of an occult force which is universal and invariably governed by the same laws. the magus-magnetizer should have command of the natural medium, and consequently of that astral body by which our soul communicates with our the medium and mediator 41 organs. he must say to the material body, gsleep! h and to the sidereal body, gdream! h thereupon, the aspect of visible things changes, as in hashish-visions. cagliostro is thought to have possessed this power, and he increased its action by means of fumigations and perfumes; but true magnetic ability should transcend these auxiliaries, all more or less inimical to reason and destructive of health? m. ragon, in his lea

ith 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 the absolute of the struggle of good against evil by speech, by religious associatio

st, and were consequently poor, spiridion, who fasted religiously, had in his house only some salted bacon, which had been made ready for easter. the stranger was overcome with fatigue and famished with hunger; spiridion offered him the meat, and himself shared the meal of charity, thus transforming the very flesh which the jews regard as of all most impure into a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and

of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted above matter, even while cleaving to matter, as the flame cleaves to the torch. the monstrous head of the animal expresses horror of sin, for which the material agent, alone responsible, must alone and for ever bear the penalty, because the soul is impassible in its nature and can suffer only by materializing. the caduceus, which, replaces the generative organ, represents eternal life; the scale-covered belly typifies water; the circle above it is the atmosphere, the feathers still higher up signify the volatile; lastly, humanity is depicted

reason of the woman in question, he would have deserved punishment as a poisoner: this is the most that we can say. but the most terrific of all philtres are the mystical exaltations of misdirected devotion. will ever any impurities equal the nightmares of st. anthony or the tortures of st. theresa and st. angela de foligny? the last applied a red-hot iron to her rebellious flesh, and found that the material fire was cooling to her hidden ardours. with what violence does nature cry out for that which is denied her, but is brooded over continually to increase detestation thereof! the pretended bewitchments of magdalen bavan, of mlles. de la palud and de la cadiere, began with mysticism. the excessive fear of a given thing makes it almost invariably inevitable. to describe the two curves of

ROBERT KIRK WALKER BETWEEN WORLDS

scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) origin and their relationship to the lore of ordinary people. so the problem cuts both ways, subterranean and superterranean, as kirk might say. there are also a number of direct connections between the material described by kirk and primal magical arts still practiced in ethnic groups or isolated communities today. to deal with this important area of study adequately, we would need to add an anthropologist to our group of experts, so in introduction 15 the present book these connections are touched upon not as examples of anthropological material, but only in the senses where they merge with

d elements and circles meanwhile taliesin had come to see merlin the prophet who had sent for him to find out what caused wind or rainstorms, for both together were drawing near and the clouds were thickening. he drew the following illustrations under the guidance of minerva his associate. out of nothing the creator of the world produced four elements that they might be the prior cause as well as the material for creating all things when they were joined together in harmony: the heaven which he adorned with stars and which stands on high and embraces everything like the shells surrounding a nut; then he made the air, fit for forming sounds, through the medium of which day and night present the stars; the sea which girds the land in four circles, and with appendix 7: the vita merlini cosmol

RUBY TABLET OF SET

nships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed the connection. mental imagery created by viewing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into

f the world consists of part of the spirit of god, manifesting itself through the collective spirits of mankind, moving onwards through logic (the dialectic) towards complete self-understanding. an existing idea (thesis) is criticized and partially refuted by its opposite (antithesis, resulting in a more perfect concept (synthesis (2) the organic state is the manifestation or appearance of god in the material world [it is not identical with god; it is a "reflection" of the dialectic of his mind. accordingly it proceeds in ways and towards goals which are not necessarily the sum total of the ways and goals of the individual human minds within it] in many ways hegel is a reaction (antithesis& synthesis) to immanuel kant (1724-1804. bishop berkeley's subjective idealism had held that nothing

sophy, belief, or appreciation. these are conditions of existence, and therefore of an order lower than existence. opposition: a totally material universe (without appreciation) would be meaningless. a totally immaterial universe wouldn't matter. an initiate's concentration on either to the exclusion of the other is similarly imbalanced. we therefore classify these as requiring balance. polarity: the material exists (knock on wood. the immaterial exists also, or at least our belief in the material leads us to expend a lot of time working with the immaterial. objectivity: whether something is material or immaterial should be objectively determined, provided scientists and philosophers have the correct tools at hand. variation: the material is finite, in this finite material universe of ours

"science" is employed at times to refer to a body of knowledge concerning the universe or aspects of it. the sense in which i do wish to be understood definitely relates to human knowledge of the cosmos and of power within the cosmos. inextricably involved with this knowledge is the idea of controlling, having mastery over, being able to manipulate. hence, to know involves the ability to control the material aspects and the powers of the cosmos in such a way that the knower/controller is able to derive personal benefit from this. thus the term has to be understood as intimately related to the human mind and will. scientism as i employ it is thoroughly humanistic, anthropologically oriented, and man centered. gnosticism, motivated by a spirit of scientism, is therefore said to be man-cente

human mind and will. scientism as i employ it is thoroughly humanistic, anthropologically oriented, and man centered. gnosticism, motivated by a spirit of scientism, is therefore said to be man-centered and pervasively humanistic. gnosticism speaks of the "pleroma" the spiritual man and such spiritual entities, but we must realize that the gnostics were basically thinking and working in terms of the material cosmos and naturalistic forces. i repeat, i do not ignore the spiritual aspects of the gnostic systems. these were there, but they were not primary in the structure of the gnostic system. ii. the gnosis as a philosophical hermetism in discussing the philosophical roots concerning hermetism, one must be careful to distinguish these from the philosophic character of gnosticism. because

SABBATIC KABALA OF THE CROOKED PATH

first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature a

SALMANRUSHDIE THESATANICVERSES

t and then lost it, as his memory now informed him (he had a nagging notion of inaccuracy here, but when he tried to fix his thoughts upon his "dark age, that is to say the period during which he had unaccountably come to disbelieve in his angelhood, he was faced with a thick bank of clouds, through which, peer and blink as he might, he could make out little more than shadows- or could it be that the material now filling his thoughts, the echo, to give but a single example, of how his lieutenant-angels ithuriel and zephon had found the adversary _squat like a toad_ by eve's ear in eden, using his wiles "to reach/the organs of her fancy, and with them forge/illusions as he list, phantasms and dreams, had in fact been planted in his head by that same ambiguous creature, that upstairs-downsta

was being given new substantiation by her extraordinary and unnatural failure to age. while all around her hardened into stagnation, while the old gangs of sharks grew middle--aged and squatted on street corners playing cards and rolling dice, while the old knot--witches and contortionists starved to death in the gullies, while a generation grew up whose conservatism and unquestioning worship of the material world was born of their knowledge of the probability of unemployment and penury, while the great city lost its sense of itself and even the cult of the dead declined in popularity to the relief of the camels of jahilia, whose dislike of being left with severed hamstrings on human graves was easy to comprehend. while jahilia decayed, in short, hind remained unwrinkled, her body as firm

is real. we have to live in it; we have to live here, to live on. just then gibreel farishta, still asleep, shouts at the top of his voice "mishal! come back! nothing's happening! mishal, for pity's sake; turn around, come back, come back" viii the parting of the arabian sea it had been the habit of srinivas the toy merchant to threaten his wife and children, from time to time, that one day, when the material world had lost its savour, he would drop everything, including his name, and turn sanyasi, wandering from village to village with a begging bowl and a stick. mrs. srinivas treated these threats tolerantly, knowing that her gelatinous and good-humoured husband liked to be thought of as a devout man, but also a bit of an adventurer (had he not insisted on that absurd and scarifying flig

the quran in this book are composites of the english versions of n. j. dawood in the penguin edition and of maulana muhammad ali (lahore, 1973, with a few touches of my own; that from faiz ahmad faiz is a variant of the translation by mahmood jamal in the _penguin book of modern urdu poetry. for the description of the manticore, i'm indebted to jorge luis borges's _book of imaginary beings, while the material on argentina derives, in part, from the writings of w. h. hudson, especially _far away and long ago. i should like to thank pauline melville for untangling my plaits from my dreadlocks; and to confess that the "gagari" poems of "bhupen gandhi" are, in fact, echoes of arun kolatkar's collection _jejuri. the verses from "living doll" are by lionel bart (1959 peter maurice music co. ltd

SAPPHIRE TABLE OF SET MAIN

and will not hear, so that he is handicapped by trying to use an obsolete method of magick, like a man with a boomerang in a battle where everyone else has a rifle" if you read these passages carefully, you will see the paradox inherent in them. to become an (8=[3, a (7=[4] must destroy his capacity for logical thought, i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is tha

ssential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be t

er. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescr

tic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impa

ocation to adequately manifest and sternly protect the on here. i will (b) utilize my linguistic roots to create a "uralic" version of the lhp (and thus prepare ground for the on in uralic languages speaking countries, and enrich the temple with new initiatory methodologies/terminologies. i will (c) distill a metacultural initiatory methodology using my own initiatory experiences and schooling as the material (5) describe the current relationship (and the recent changes therein) between your personal, inner, world and the more general world outside. any examples? this is hard to express. i have mostly put this in a very picturesque language, using my short path visions as an aid. last fall (or so) my inner world was reconfigured. my various initiatory interests suddenly found their place w

SAPPHIRE TABLET OF SET

and will not hear, so that he is handicapped by trying to use an obsolete method of magick, like a man with a boomerang in a battle where everyone else has a rifle" if you read these passages carefully, you will see the paradox inherent in them. to become an (8=[3, a (7=[4] must destroy his capacity for logical thought, i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is tha

ssential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be t

er. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescr

tic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impa

ocation to adequately manifest and sternly protect the on here. i will (b) utilize my linguistic roots to create a "uralic" version of the lhp (and thus prepare ground for the on in uralic languages speaking countries, and enrich the temple with new initiatory methodologies/terminologies. i will (c) distill a metacultural initiatory methodology using my own initiatory experiences and schooling as the material (5) describe the current relationship (and the recent changes therein) between your personal, inner, world and the more general world outside. any examples? this is hard to express. i have mostly put this in a very picturesque language, using my short path visions as an aid. last fall (or so) my inner world was reconfigured. my various initiatory interests suddenly found their place w

SATANGEL

at spirits do indeed exist externally and independently of the human psyche. however it is also my experience that such phenomena, when encountered, to some extent create their forms through the raw material of the imagination and cultural expectations of those they interact with. hence they are less stable and more transmutative than humans or animals. existing as they do without the precepts of the material plane they most often remain beyond our perception. those who are able to sense or commune with them tend to be themselves of a more aetherial nature. the gift of second sight is strongest in many children, who are less likely to banish them through what i call active disbelief. amongst adults we find those who continue with even the vaguest sense of other worlds tend to become magici

he garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the material dimension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identi

ding to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspe

SATANIC RITUALS

st consciously strive for some degree of self-awareness. inasmuch as ritual magic is dependent upon emotional intensity for success, all manner of emotion producing devices must be employed in its practice. the basic ingredients in the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite which has been employed in the past for specialized productive or destructive ends. it will be observed that a pervasive element of paradox tuns throughout the rituals contained herein. up is down, pleasure is pain, darkness is light, slavery is freedom, madness is sanity, etc. in keeping with the very semantic and etymologi

s exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understanding of the material world as a prerequisite to higher planes of existence. this is a ritual of the death-defiant and allows any unconscious death motivations to be exorcised. it is a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emp

s may add to the out-thrusting quality of the ritual. an altar platform at one end of the chamber should be utilized foe all necessary artifacts. the unclad woman who customarily serves as a living altar is not required in die elektrishen vorspiele. in her place, a human skull (totenkopf) rests opon a scarlet cushion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

in the united states, new zealand, and canada and the conservative national offices. a great deal of criticism has focused on the difference between the baha s stated belief in the equality of the sexes, while only allowing men to serve in the universal house of justice. another point of criticism has been the requirement that a baha who wishes to publish something about the faith must first have the material reviewed by a baha committee. much of this discussion and argument has been carried out publicly on the internet, leading to the excommunication of some and the resignation of others from the religion. one result of this controversy was the creation, in 2004, of another sect, the reform baha faith, by frederick glaysher. basic beliefs the central belief of baha s is oneness. there is

eling to a shrine, creating one of the classics of literature in any language. since the time of dante and chaucer authors of all nationalities have found further inspiration in christianity and the bible. modern examples of writers influenced by their christian beliefs include the poet t. s. eliot (1888 1965, one of the most important poets of the twentieth century. his poems and plays criticize the material world that has forgotten spirituality. the novels of the englishman graham greene (1904 1991, such as the power and the glory, were strongly influenced by his catholicism. christianity has also had great influence in art and architecture. art in the middle ages was primarily religious in theme. italian painters michelangelo (1475 1564) and leonardo da vinci (1452 1519) made religious

ion. world religions: almanac 215 greco-roman religion and philosophy socrates and plato with socrates (469 399 bce, greek philosophy entered a new period. the sophists had already shifted discussions away from the substance of nature, or natural science, to the realm of morality and society. morality is a system of acceptable human behavior. socrates deepened and expanded the trend. he dismissed the material and physical theories of earlier thinkers to focus on the thoughts and opinions of individuals. this led him to inquire into the nature of such virtues as courage, justice, and morality. he developed an ethical system of behavior rather than attempting to explain origins or the afterlife. socrates wrote nothing down, and what is known of him comes from his pupils, especially plato (42

aristotle 226 world religions: almanac greco-roman religion and philosophy attempted to resolve the question of how knowledge is gained by categorizing knowledge based on the objects in question and how certain one could be about those objects. mathematics, for example, allows certain definitive truths, while human behavior does not. aristotle proposed four causes that needed to be addressed (1) the material cause, regarding the material from which objects are made (2) the formal cause, regarding objects patterns of form (3) the efficient cause, regarding how objects came into being; and (4) the final cause, regarding the goals or purposes of objects. the nature of change and stability were also central concerns of greek philosophers. while heraclitus, for example, thought the universe fe

s concept of original sin and the trinity. additionally, as greek was the common language for much of the middle east at the time of the beginnings of christianity, early forms of the bible appeared in greek translation. paul, writing in the bible, at times warned against the dangers of free-thinking and philosophy. he also rejected the schools of epicureanism and stoicism, with their emphasis on the material world. 236 world religions: almanac greco-roman religion and philosophy later christian leaders, however, blended the two schools of thought further. for example, the writings of plato and aristotle influenced such christian writers and scholars as thomas aquinas (1225 1274) in the creation of his influential summa theologica (a summary of theology or religious writings. here he talks

SEPHER YETZIRAH WESTCOTT

ment. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is; and the production of all things from the twenty-two letters is the proof that they are all but parts of one living body (34) chapter iii section 1. the foundation of all the o

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

l to show that they were portraits; in a large, bold, irregular hand was written beneath these drawings "the future of the aristocrats" in a corner of the room, and close by an old bureau, was a small bundle, over which, as if to hide it, a cloak was thrown carelessly. several shelves were filled with books; these were almost entirely the works of the philosophers of the time, the philosophers of the material school, especially the encyclopedistes, whom robespierre afterwards so singularly attacked when the coward deemed it unsafe to leave his reign without a god("cette secte (les encyclopedistes) propagea avec beaucoup de zele l'opinion du materialisme, qui prevalut parmi les grands et parmi les beaux esprits; on lui doit en partie cette espece de philosophie pratique qui, reduisant l'ego

vil spirit is pulling you towards him by the hair: so do the grotesque and the terrible mingle with each other "it is evidently a mere physical accident, a derangement of the stomach, a chill of the blood" said a young neapolitan, with whom glyndon had formed a slight acquaintance "then why is it always coupled in all nations with some superstitious presentiment or terror, some connection between the material frame and the supposed world without us? for my part, i think "ay, what do you think, sir" asked glyndon, curiously "i think" continued the stranger "that it is the repugnance and horror with which our more human elements recoil from something, indeed, invisible, but antipathetic to our own nature; and from a knowledge of which we are happily secured by the imperfection of our senses

an error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fresh existence, he remained for three days, and almost nights, absorbed in his emp

SIR WALLIS BUDGE EGYPTIAN MAGIC

nt to prove that already in the ivth dynasty the working of magic was a recognized art among the egyptians, and everything we learn from later texts indicates that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitt

ory that these objects were intended as whetstones, or as slabs upon which to rub down paint, will not hold, for the reasons which m. j. de morgan has given. moreover, in the green stone scarab which was laid upon the breast of the deceased in dynastic times, we probably have a survival of the green schist amulet of predynastic times in egypt, both as regards the object with which it was made and the material. but the custom of writing hekau, or words of power, upon papyrus is almost as old as that of writing them upon stone, and we see from the inscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was buried with him. 1 elsewhere 2 we are told that the book which teta, king of egypt about b.c

SOLOMON

per nates. and she on whom i have leapt goes heavy with child, and that which is born of her becomes eros. but since such offspring cannot be carried by men, the woman in question breaks wind. such is my role. supposed then only that i am satisfied, and all the other demons molested and disturbed by thee will speak the whole truth. but those composed of fire [2] will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the temple [1. pterodr kun, a word not in the lexicons. 2. t d di pyr s] 62. and as the demon said this, i saw the spirit going forth from his mouth, and it consumed the wood of the frankincense-tree, and burned up all the logs which we had placed in the temple of god. and i solomon saw what the spirit had done, and i ma

SPENSER THE CULT OF THE ALL SEEING EYE 1960

r to an unknown god, but because it is dedicated to the god whom man worships under many names and in many forms "the stone in the middle of the room reminds us also of the firm and permanent in a world of movement and change. the block of iron ore has the weight and solidity of the everlasting. it is a reminder of that cornerstone of endurance and faith on which all human endeavor must be based "the material of the stone leads our thoughts to the necessity for choice between destruction and peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of light strikes the stone in a room of utter simplicity. when our eyes travel from these symbols to the front wall, they meet a simple pattern opening up the room to the harmony, freedom and balance of apace

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the senses alone. one s gaze could be turned toward the wide world, but find there nothing divine; exert one s intelligence to grasp the laws of coming-to-be and passing-away, and yet find no proof of the divine; intoxicate one s imagination with religious fervor to make images taken to be gods, only to undermine them once more with the realization that they are manufactured by human beings from the material of the sense-perceptible world. to comprehend merely the things of the world around, leads only to a denial of god. 20 christianity as mystical fact on the evidence of the senses, god does not exist any more than he does for the intellect that interprets sensory experience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awa

r heads. these have accepted the scientific outlook as inevitable; the weight of evidence seems decisive. but the religious needs of their souls remain unsatisfied, and the vista that opens before them appears too dreary. what then? is the soul of humanity to rise, aspiring to the pinnacles of beauty, truth, and goodness, while in each individual case it turns out to be only a bubble, rising from the material brain and ending in nothingness? such is the nightmare feeling that affects many people, and the ideas of science seem oppressive to them also because of the huge weight of authority behind them. people contrive to remain blind for as long as possible to the contradiction within their own soul. in fact, they console themselves by saying that such matters are inscrutable. while sense-e

TECHNICIANS GUIDE TO THE LEFT HAND PATH

lanation of what stochastic resonance can do. now, when speaking of linear and non-linear we are talking about information retrieval systems and the manner that material is retrieved. a linear system cannot randomly access the information, it must access and retrieve the data in an orderly sequential fashion. contrary to this, a non-linear retieval system can randomly go into the datbank and pull the material without having to follow a sequential pattern to it. humans operate in a non-linear fashion and that we also manufacture weak periodic signals- two of the necessary qualifications for stochastic resonance to be effective. so, the question arises- does stochastic resonance have the ability to affect biological systems? yes, this has been proven in various scientific research. for examp

ry for ritual. natural environments can be found that contain many of the essential elements we have been discussing. however, it is becoming increasingly difficult to utilize these natural environments as many are prone to intrusion from non-participants, and unless one of the particpants owns the property being used, security and privacy will always be issues. it is because of these issues that the material presented here will be presented for use in synthetically created environments. visual visual elements are key to many of the symbolic components. it is no secret that a great deal of our brain mechanism is devoted to visual recognition. understanding the cognitive parameters of the visual cortex can greatly enhance appropriate visual design in the ritual chamber. we know from neuroni

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

lian dialectic) and the occult conception of the "circle of life" the slogan that disney's movie, the lion king, made famous. the book of revelation in the holy bible calls satan "that old serpent" and for good reason! the triangle inside the serpentine circle represents the unholy trinity, which the occult teaches is the spiritual element soon to manifest, already operating at the very center of the material universe. 386 codex magica (from the book, satan wants you, by arthur lyons, the mysterious press, new york, 10019) in this 17th century alchemical drawing, the antichrist king and his unholy trinity (three crowns over earth) worship the transforming fire from their sun deity, symbolized by the triangle within a circle. black magic, masonic witchcraft, and triangle powers 387 in this

THAGIRION

e, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of cons

THE BLACK LODGE

loped by each and every form of life in their effort to assure individual survival and, through this, the survival and consequent evolution of the species. in those astral sub-planes, those qualities take shape, and manifest themselves as "demons. it is useless to discuss here the "real" or relative existence of those entities, for the same judgment would apply to our own selves. for instance, on the material plane we are normally sure of our individual existence and our personal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain

THE CANOPIC GODS SYMBOLISM

-called death, when the man that was has become an osirian. consider then, what are these vital organs and their functions. broadly, they may be divided into the alimentary system and the circulatory system, for in this classification we take no account of the brain or reproductive organs which belong to another classification, and are not elemental nor concerned in the maintenance of the life of the material body. each of these divisions may be further divided into that which divides or distributes the body and renders to the tplq that which is unnecessary or pernicious. from this arises a four-fold division as in the following diagram: with this key, the division becomes easy, for in the alimentary system, the stomach and the upper intestines divide the food taken into the system by a pr

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ascends to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional christianity, islam, and judaism envision a resurrection of a spiritual body at a time of final judgment, but generally speaking, the soul is of greater value and purpose than the physical body it inhabited while on earth. the material shell within which humans dwell during their lifetime is nothing other than clay or ashes into which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the belief that how a person has conducted himself or herself while living on earth will greatly influence his or her soul s ultim

es into which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the belief that how a person has conducted himself or herself while living on earth will greatly influence his or her soul s ultimate destiny after physical death. in fact, many teachings state that the only reason for birth into the material world is the opportunity to prepare for the soul s destiny in the immaterial worlds. and what is more, how one meets the challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an ind

ddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from materi

he discovered it to be a challenge to convince others in the belief in the physical resurrection of the dead when he preached in athens. although the assembled athenians listened politely to his message of a new faith, they mocked him and walked away when he began to speak of dead bodies standing up and being reborn. to these cultured men and women who had been exposed to plato s philosophy that the material body was but a fleshly prison from which the soul was freed by death, the very notion of resurrecting decaying bodies was repugnant. paul refused to acknowledge defeat. because he had been educated as a greek, he set about achieving a compromise between the resurrection theology being taught by his fellow apostles and the platonic view of the soul so widely accepted in greek society

kind of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n between that may trick one into rapturous states or feelings such as happiness, lucidity and the like, that might make the student believe the state of nirvana has been reached when in fact there may be many other levels yet to be mastered. once the three levels are achieved, meditation becomes effortless and consciousness ceases to have a need of any object of any kind, thus all attachments to the material world are severed to the wakened being. this final stage is said to only be able to last for seven days as the person s pulse, metabolism, and all other physical functions drop so low that death would occur. in tibetan buddhism, training is composed of three parts as well. those three parts are: 1. hearing, which includes reading and listening to lectures, or studying and the like. 2

dge is right or wrong when he or she first perceives it. it takes a corroborating incident to convince anyone that he or she has perceived anything via extrasensory means. some parapsychologists prefer to say paranormal cognition, but this term is subject to the same sort of criticism if the receiver is not instantly certain of the validity of the information. besides, the researchers insist that the material in their field will eventually merge with present-day physics, so the adjective paranormal may be considered a misnomer. contrary to common usage, a parapsychologist is not a psychic, a mentalist, an astrologer, or one who gives psychic readings. a parapsychologist is generally a member of the parapsychological association, which was founded in 1957 and elected an affiliate of the ame

e esp lab at duke. the monograph led to rhine s new frontiers of the mind (1937, which became a book-of-the-month club selection. within a short time after achieving such a level of celebrity, rhine had a primetime radio program and was focusing attention on the work in psychical research that was being conducted at duke. such attention did little to earn the approval of many of the professors in the material sciences at the university, who were dismayed that duke was becoming known as a center for pseudoscience and weird research projects. after decades of conducting controlled experiments in esp, the rhines offered their conclusion that such psychic abilities as telepathy, clairvoyance, precognition, and psychokinesis did exist. many scientists were unimpressed by the rhines accumulated

ents at the facility at duke and later at their esp laboratory when they left the university in 1964. the new building, said to be the most advanced parapsychological facility in the united states, was declared by feather as the culmination of a dream that my parents had, but it s my dream now. esp research remains a source of constant controversy between parapsychologists and their colleagues in the material sciences. dr. robert morris, director of the koestler parapsychology unit at the university of edinburgh, scotland, told new scientist magazine (march 3, 2001) that he recognized the skeptics mocking accusation that esp stood for error some place and he understood that parapsychology needed two things to satisfy the critics: one, effects of sufficient strength and consistency, so you

lleged wreckage of the ufo crash (peter brooksmith/fortean picture library) debris of the unknown aircraft that rancher mac brazel had discovered on his spread. the strange, weightless material discovered by the 509th bomber team was difficult to describe. the pieces varied in length from four or five inches to three or four feet. some fragments had markings that resembled hieroglyphics. although the material seemed to be unbreakable, the military investigators thought that it looked more like wood than metal. marcel put his cigarette lighter to one of the rectangular fragments, but it would not burn. major marcel and his crew brought as many pieces of the crashed ufo back to roswell army air field base as they could gather. one of the first civilians who claimed to arrive on the scene fol

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

reformation of the educational, moral, and scientific establishments of europe. the german monk martin luther (1483.1546) had already set in motion a reformation in the spiritual sphere of life, the rosicrucian fraternity pointed out, but now it was time to educate the people of europe to understand the true relationship of humankind to the universe and to perceive truly the distinctions between the material and the divine. the manifestos condemned all those who contributed to the moral decay of europe, and the brotherhood promised to help alleviate all suffering and to eradicate all ignorance. the illumined father christian rosencreutz possessed the wisdom and the wealth through the transmutation of base metals to elevate the common people of europe. the manifestos also shared some start

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 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons forbidding the clergy to practice magic and commanding them to teach their parishioners that the teachings of christ were all that was necessary to achieve peace on earth and salvation in heaven, it had taken li

y 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 as the base elements of earth comprised the raw materials for gold. the alchemical adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestat

h. paracelsus believed firmly that the fully realized human was the one who lived a healthful life. in addition, those who sought divine harmony should study astrology in order to learn the harmony of the spheres, should become a theologian in order to comprehend the needs of the soul, and should practice alchemy in order to understand that there are universal substances to be found everywhere in the material world. those many accomplishments should then be capped with the fully realized human becoming a mystic to perceive always that there exist things beyond logic. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism

elsus, all of whom considered magic as the true road to communion with god and believed that the fruits of such communion should be expressed in service to their fellow humans. levi believed that the white magicians who devoted themselves to faith and reason, science and belief would be able to endow themselves with a sovereign power that would make them masters over all spirits and the forces of the material world. paracelsus proclaimed that the white magician did not need to draw magic circles, chant spells, or practice rituals. in his belief construct nothing was impossible to the human spirit that linked itself with god. all magic was possible to the human mind expressing itself through faith and imagination. white magicians continue to practice their traditions on a high level of myst

THE GOD OF THE WITCHES

ithic period down to the roman era when written accounts of western europe began. the movementsof peoples, the increase of trade, the advance of civilisation, have all been traced with considerable precision.the late palaeolithic period of europe has been linked with the capsian, which is of african origin, and thegulf between the palaeolithic and neolithic civilisations is being rapidly bridged. the material side of life hasreceived most attention, for the concrete remains of early man are very numerous. the pictorial and plasticarts of the most remote periods have also been studied, and from the arts and handicrafts the mentaldevelopment of the palaeolithic and neolithic peoples can be traced. but the religion of those early times hasbeen entirely neglected, with the exception of a few r

lly hunters, and green made them less visible to their quarry.later, when they themselves were hunted, green was the best colour in which to move unobserved in a forestor to lie hidden on a moor. white garments are often recorded; these were probably of linen bleached in thesun. in many stories there are accounts of the fairies spreading their linen on the grass, and the extraordinarywhiteness of the material is always the subject of admiration. isobel gowdie in the passage quoted above,appears to have been struck with the fairy queen's white garments.the fairy men of lower rank wore trousers and jackets, the women skirts and bodices. the most characteristicarticle of attire, however, for all ranks was the hat, cap, or hood. this was so precious to a fairy that any ofthem would risk captur

THE KEY TO THE MYSTERIES

exile the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of is

ade in the image and likeness of our 127 body, of which it figures every organ in light, has a sight, touch, hearing, smell and taste which are proper to itself; it may, when it is over-excited, communicate them by vibrations to the nervous apparatus in such a manner that the hallucination is complete. the imagination seems then to triumph over nature itself, and produces truly strange phenomena. the material body, deluged with fluid, seems to participate in the fluidic qualities, it escapes from the operation of the laws of gravity, becomes momentarily invulnerable, and even invisible, in a circle of persons suffering from collective hallucination. the convulsionaries of st. medard, as one knows, had their flesh torn off with red-hot pincers, had themselves felled like oxen, and ground li

usions which will compete in a manner satisfactory to all the explanation which we have promised in the matter of mr. home. there exists a power which generates forms; this power is light. 181 light creates forms in accordance with the laws of eternal mathematics, by the universal equilibrium of light and shadow. the primitive signs of thought trace themselves by themselves in the light, which is the material instrument of thought. god is the soul of light. the universal and infinite light is for us, as it were, the body of god. the qabalah, or transcendental magic, is the science of light. light corresponds to life. the kingdom of shadows is death. all the dogmas of true religion are written in the qabalah in characters of light upon a page of shadow. the page of shadows consists of blind

the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he recognizes that the star of day is but the reflection and the material shadow of that sun of truth which illumines the world of intelligence, and which is itself only a light borrowed from the absolute. it is a remarkable thing that julian has ideas of the supreme god, that the christians thought they alone adored, much greater and more correct than those of some of the fathers of the church, who were his contemporaries, and his adversaries. this is how

the existence of the others, and to make auxiliaries of them; it explains sympathetic currents either near or distant, and gives the whole secret of occult medicine, because the principle of this medicine is the grand hypothesis of universal analogies, and, attributing all the phenomena of physical life to the universal agent, teaches that one must act upon the astral body in order to react upon the material visible body; it teaches also that the essence of the astral light is a double movement of attraction and repulsion; just as human bodies attract and repel one another, they can also absorb themselves, extend one into another, and make exchanges; the ideas or imaginations of one can influence the form of the other, and subsequently react upon the exterior body. thus are produced the s

THE MAGICIAN S KABBALAH

"the dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashe

ons as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if medi

h. this suggests, as does malkuth's recurrent reduction down to kether from all angles, that the perceived world about us is the "presentation" of kether to us, and the means by which kether is communicated to our senses (in much the same way a poem or piece of music is the "portal" to a wealth of abstract meanings and experience. it should be noted that 400 is taken to show the powers of yhvh on the material plane and thus 4, 40, and 400 are the four elements represented at varying levels of functionality. malkuth is the only sephirah to be split into a four-colour scheme, to reflect the four elements operating in malkuth. in the golden dawn the four elemental initiations "in one sense, quit not malkuth. in his examination of the aiq bkr, carlos suares seems to describe malkuth most appro

en i drop them, to the obstruse "i believe that cats go to heaven but dogs don't. 2. can you arrange your beliefs together in a tree diagram, such as shown below, where each belief depends on the beliefs above it. thus, 1. i believe that the universe is a place where we should live well if we can. 2. i believe that i and my family have the right to live well. 3. i believe that i should look after the material needs of my family and myself. 4. i believe that i should stay healthy. 5. i believe that i should go to work and earn money. thus, one set of beliefs hangs from another more central belief. there are useful exercises in nlp for taking the most mundane situation "why should i not empty the contents of this rubbish bin over your head" and discovering from it an individuals spectrum of

THE MIDDLE PILLAR

xty years since the middle pillar was first published, it remains a fine introduction to the psychological processes underlying all magical work. it was with great pleasure, then, that we responded to llewellyn publisher carl weschcke's suggestion that regardie's classic the middle pillar be reprinted and its ideas expanded on so that new generations of seekers could benefit from it. we hope that the material we have contributed to this new annotated edition is a fitting tribute to regardie's original work, which was so instrumental in our own spiritual growth. part one of the thrd edition of the middle pillar contains regardie's masterpiece in its entirety. we have redrawn the illustrations and added titles for regardie's chapters. we have also applied standard rules of capitalization to

pheres arranged in a single upright column. the exercise proceeds by the visualization of these sephiroth as circles or spheres of light in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenetrates the material body of man. the object of this visualization is to awaken these sephiroth in balanced activity as a means of providing the higher genius, as the it may be named, with a psychic mechanism by which it may freely function within consciousness at the intent of the ego. it will be recalled, as stated as an axiom, that certain of the psychological principles of man have their correspondenc

ters, they are not solely physical centers. to think of them in this way is to fall into the trap of western rationalization. anyone who believes that the chakra system is a network of purely physical organs and responses will never be able to experience the "raising of the kundalini" since they are partially corporeal and partially incorporeal, the chakras can influence and be influenced by both the material and the spiritual worlds. the subtle body of the individual is affected by h s or her physical habits (diet, posture, physical tension, etc) as well as mental and psychological habits (thought processes, emotions, imagination, aptitude, etc. 2. svadisthana 1. muladhara navel root apas prithivi figure 9: the chakras. yoga, chakras, and the wisdom of the east 169 kundalini the vital ene

es and separates the pure from the impure; opens and closes gates or doors between different worlds; gives rise to meditation, visions, love, unity, and healing; and to the magician who silences the chatter of his mind, sacrifices his lower desires, and aligns hmself with the divine will, it can be employed with justice as a potent force for transformation, generation, and change (particularly on the material or earth plane) which can be directed by the hand and used to obtain spiritual "gold" through the number five (the creative heh, and the five elements, eheieh, as asserted through the tracing of a pentagram, is an expression of the five-fold existence of the power of the divine self and the light (lvx) of adonai, who is the palace of yhvh. it is that which created the cosmos and which

itled a possible sol rcefo r the lesser pentagram ritual in a hebrew night prayer by bill heidrick. 206 theb alancbee tweemnin da nd magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id, 70. 13. waterfield, the theology ofarithmetic, attributed to iamblichus, 68. 14. renamed the occult power ofnumbers, 59. 15. levi, transcendental magic, 239. 16. ibid, 237. 17. ibid, 241. 18. some of the material cited in this section comes from an anonymous paper from the late 1970s or 1980s entitled simply pentagram ritual. 19. yod is spelled out as yod vav daleth, heh is spelled heh heh, vav is spelled vav vav, and heh is heh heh. the total value is fifty-two. 20. from which is derived the word zion. 21. it's interesting to note that many of the numbers associated with the pentagram, 5,8,13

THE MOTHMAN PROPHECIES

other contactees, all with stories similar to his own. when he asked why they didn't release their ufo information to the public, they allegedly replied that it would only cause panic. women would commit suicide, throw babies out the window, and this kind of panic could sweep the world, they said. derenberger brought home a flock of souvenirs as proof of his trip: photographs and even a scrap of the material used in our astronauts' space suits. this, woody says, is the same kind of reflective material worn by indrid cold under his coat on that rainy november evening] the head of nasa at that time was dr. thomas o. paine- 8- procession of the damned while mothman and indrid cold attracted all the publicity and turned everyone's eyes to the deep skies of night, the strange ones began to arr

THE NECRONOMICON SIMON VERSION

hed form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and

axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as you follow the rituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away

THE PATH OF KABBALAH

the students did not go to see the minister and did not get the job; he chose which was most important for him meeting the rabbi. rabbi baruch ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts change. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. he contained within him the entire former life of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a part of his own life. we can clearly see from his stories that

ctice this or that science and make experiments. he can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if a kabbalist is not a scientist he will find it difficult to describe this or that phenomenon in the professional terms of that science. the kabbalist feels the actual laws of the universe that are the origin of the material and spiritual essence. but what language should he use to describe the reciprocation between various phenomena? how should he describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spiritual objects? there is not a single formula in our world that can define these things. a kabbalist can convey these feelings to an

t, always want him and cleave to him. we must constantly think and examine what he wants from us. that purpose should be right in front of us every single moment. if the goal is always clear, that will turn one into a kabbalist and then he will begin to feel the knowledge found in the spiritual worlds. learning more or less of the text is of little importance. we use the knowledge to connect with the material; the more i study, the greater my demand for the creator becomes and the more intense the question: why have i still got nothing? where is the result of my efforts? i have put in so many hours of work, lost a lot of money because i don t work when i learn, i don t give enough time to my family, i could have had more fun in other places and so forth. all those arguments only increase o

ly where the egoism is extinguished. that sums up our entire work, and that is precisely what we are forbidden to speak of to one another. we are forbidden to speak of the intent, the reasons for what exactly is it that i want and demand of the study. however, you can talk as much as you want about the study the partzufim, the sefirot, as much as you want. it is not important if your friend knows the material or not. do not be afraid of being told something wrong, it is meaningless. the important thing is that you learned a little, and mainly that you did it with a friend. therefore, if someone asks of you to tell him something, do tell him. don t be afraid of being wrong because it s not important. however, do not slight your knowledge. the knowledge is very important because the result o

s has the right to be discovered in our time. since the ari, there is a direct directive from above to open everything and teach everyone. as a result of that spiritual commandment, the books are written in a language that is much easier to understand, so that the need for interpreters decreases. however, we still need a teacher. without a teacher it is impossible to understand anything, although the material itself is already processed sufficiently. if the creator turns to you, you feel it as that unique property called abraham. that inner voice that you feel addresses you is called the creator. the effort to understand it, the voices and indeed yourself, that is what the torah aspires for, nothing more. part seven: judaism part one: the beginning..error! bookmark not defined. chapter 1.1

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

. ii, p. 134. in these five lines we find a clinching of the whole argument. gthese twain be one. h no more than this did berkeley ever arrive at: gbut, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? either we must know it by sense or by reason. h* he never denied the material existence of things, and was as much a phenomenalist as an idealist. crowley, similarly accepting egoity, does not however reject non-egoity, but envelops both *the principles of human knowledge, p. 39 (religion of science library) in such a conflict i stand neuter. but oh! mistake not gold for pewter! the plain fact is: materialise what spiritual fact you choose, and all such turn to

t it is the conscious communion with god on the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the

ected by objects, a passive faculty; secondly, an understanding, a faculty recognizing the affectations of the sensibility, this is active, and responds to stimulation. the sensibility, however, has its laws, and to discover them, we must separate those which are multiple from those which are one. the objects are variable, the passive functions of the mind remain invariable, the multiple he calls the material, the invariable he christens form. space and time. space and time are therefore the indispensable conditions of all sensation, and according to kant are not deducible from experience, consequently they are a priori. the understanding, similarly as the sensibility, possesses certain forms called judgements, of which there are four classes: gquantity, quality, relation, and modality. h

THE TAROT OF C C ZAIN

spiritual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are thei

eror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed 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

ward a fallen obelisk behind which a crocodile with open mouth awaits to devour him. above is an eclipse of the sun. the eclipse signifies that the spiritual light from within has been obscured by material interests; or it signifies that dark forces from the inner plane try to shut away the spiritual illumination which guides the neophyte. the bags over the left shoulder of the blind man indicate the material things of life he has spent his efforts acquiring; or it represents his ability to minister in physical ways to those in need. the staff of experience with good and evil is black, indicating that prudence is subservient to the demands of the senses; or that the demands for uplifting and protecting others is so great that, though enlightened, he ignores all danger. the fallen obelisk s

THE WITCH CULT OF ZOS VEL THANATOS

f severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through

THOUGHTS ON SETH

made peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without se

night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in acc

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e used as a title relating to one of his attributes; the reasons for which i shall endeavour to explain hereafter. wings are figuratively attributed to him as being the emblems of swiftness and incubation; by the first of which he pervaded matter, and by the second fructified the egg of chaos. the egg was carried in procession at the celebration of the mysteries, because, as plutarch says, it was the material of generation( lh thj genesewj3) containing the seeds and germs of life and motion, without being actually possessed of either. for this reason, it was a very proper symbol of chaos, containing the seeds and materials of all things, which, however, were barren and useless, until the creator fructified them by the incubation of his vital spirit, and released them from the restraints of

most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of man, in his earthly form, in which the therial vigour and activity of the celestial soul, the divin particula mentis, was supposed to be clogged and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consumed. the butterfly breaking from the torpid chrysalis, and mounting in the air, was no less n

returning her thanks by offering upon an altar some of these images, from the number of which one may observe that she has not been neglected.2 this offering of thanks had also its mystic and allegorical meaning; for fire being the energetic principle and essential force of the creator, and the symbol above mentioned the visible image of his characteristic attribute, the uniting them was uniting the material with the essential cause, from whose joint operation all things were supposed to proceed. these sacrifices, as well as all those to the deities presiding over generation, were performed by night: hence hippolytus, in euripides, says, to express his love of chastity, that he likes none of the gods revered by night.3 these acts of devotion were indeed attended with such rites as must na

sed audviit bene dici, quod adorant catum et idolum in partibus transmarinis. wilkins, concilla, vol. ii, p. 384. 2 audivit tamen ab aliquibus dici, de quibus non recordatur, quod quidam catus apparebat ultar mare in pr liis eorum, quod tamen non credit. proc s, i, 251. generative powers 195 with a very fierce-looking face and a beard, the latter sometimes white. different witnesses varied as to the material of which it was made, and, indeed, in various other particulars, which lead us to suppose that each house of the templars, where the idol existed, had its own head, and that they varied in form. they agreed generally that this head was an object of worship. one templar deposed that he was present at a chapter of the order in paris, when the head was brought in, but he was unable to de

TYSON DONALD NEW MILLENNIUM MAGIC

egulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to simply shift the solar spirits nachiel and sorat

ch far back into history for the effects of such a reign of terror. in marxist societies across eastern europe the identical suppression of free- dom in order to preserve self-proclaimed and patently absurd truths endured into the last decade of the 20th century. such fanaticism still exists today in korea, china, and a host of other nations. with the rise of science came the decline of religion. the material was exalted over the spiritual. magic was temporarily released from persecution in the climate of free speech that resulted from the centuries-long battle against the church. how- ever, it was not embraced by the new ruling hierarchy. magic remained an outcast, and soon a different form of persecution arose. the rack and thumbscrew were replaced by ridicule and ostracism. introduction

sons. rather, it is a recognition of the inevitable. magic cannot be passed on in any other way than from individual to individual. the conveyance of magical power has two parts. the first and outward con- sists of the words, symbols and materials used in ritual. the other inner part is a spiritual illumination. magic is vitalized from the inside out. unless a spiritual awakening can be achieved, the material elements of magic are useless. illumina- tions of the spirit cannot be produced by institutional methods. this is why every magical school becomes ineffectual and usually fails not long after its founder dies. given the universal disrepute of magic and the difficulty in finding a competent teacher, the question arises as to why anyone in modern times should seek to master this archaic

is the best way to satisfy on an immediate personal level the growing hunger for meaningfulness that groans in the belly of western society. caught between the sterility of science and the hypocrisy of religion, individuals have few and dwindling options in their quest to fulfill their craving for a knowledge of reality that will empower their lives with purpose. the church has sold its truth for the material illusion of a utopian welfare state where nothing matters except food and clothing and shelter. the truth of science is too narrow: science sees the world through the keyhole of the scientific method. introduction xxv even conventional forms of art have lost their direction. they no longer know where they are going or why they ever wanted to get there. magic alone has remained pure be

l and returned to their starting point, the sea will be as it was before. the interface between the unmanifest and the manifest, which is usually pic- tured as a shell around the egg of the universe, will hereafter be called the veil of unknowing. throughout history human beings have tried to peer behind it, always without success. the act of attempting to understand the all from the viewpoint of the material world is absurd and doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the simple changing of state from manifest to unmanifest, and back again from unmanifest to manifest. the all enters its creation and acts upon the world through its many ema

TYSON DONALD SOUL FLIGHT

is cousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way of placating their wrath. they were believed to possess considerable power in the material world, such as the ability to blight or otherwise hinder crops; to sour milk, to lame horses; to take away sight, hearing, the strength of the legs, and the power of speech; to bewitch and cause fantastic visions; to lift men and women into the air and deposit them in treetops or on roofs; to transform the shapes and appearances of humans into those of beasts; and, most sinister of al

eing shorter than the night to being longer; on the fall equinox (september 21, the opposite occurs, and the day goes from being longer than the night to being shorter. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the earth. the astral world of fairies and the material world of mankind overlap in some way on the quarters of the year. they are magic days laden with possibilities. for example, there is a myth that on the equinoxes you may stand an egg up on end on any flat surface, and it will not fall over. while not true physically, it conveys a mythic truth that the equinoxes are days on which magic happens. in the quotation above, robert kirk expr

exist and function apart from the physical body, it may also exist after death. that is, immortality is a fact which is thus proved cientifically. reality of the astral body was equated by spiritualists with tangibility. it does not seem to have occurred to the experimenters that a thing might appear tangible to the senses, yet not be physically present in space. they were obsessed with capturing the material characteristics of the astral body. two researchers named malta and van zelse actually claimed to have weighed it! according to their findings, the astral body weighs just under seventy grams (just under two and a half ounces)-although it might be assumed that a fat person would project a heavier double than a thin person, if it were to be assumed that the astral body had any weight a

kardec summed up his understanding of astral projection thusly: the individual who appears simultaneously in two different places has, then, two bodies; but, of these, one alone is real, the other is only an appearance: we may say 72 soul flight that the first lives with the organic life, and the second, with that of the soul; on awaking, the two bodies reunite, and the life of the soul re-enters the material body. we have no reason to suppose that, in this state of partial separation, the two bodies can possess active and intelligent vitality, simultaneously, and in the same degree. it follows, moreover, from what we have just said, that the real body could not die, and the apparent body still remain visible; the approach of death always recalling the spirit to the body, if only for an in

igent vitality, simultaneously, and in the same degree" the consciousnesses of blake and swedenborg danced between the astral and the physical with great facility, but cannot have resided in both at once. neither visionary was conscious of an astral body in the usual course of affairs, but both believed themselves to reside in their physical bodies, and that their awareness focused alternately on the material world and on the astral world. however, the physical body cannot occupy the astral world. when they became aware of the astral world, their consciousnesses resided in their astral bodies even if they did not at the time perceive a separation between astral and physical bodies. it is possible to project the astral body in the same location as the physical body, so that the two overlap

TYSON DONALD THE MAGICAL WORKBOOK

time. it is hoped that the present work finds a middle ground between overwhelming the begnner with detail, and simplifj..ing the subject to such a degree that nothing of practical worth remains. contained in these forty exercises is all that is needed to acquire the basic slulls and techniques of ritual magic. a suggested schedule of study is set forth in the appendix to progressively introduce the material over a forty week period. however, the practice of these exercises does not cease after forty weeks, but continues for a lifetime. also included in the appendix is a four-week maintenance cycle designed to sustain the level of skill achieved during the forty weeks. introduction xvii considerations when doing the exercises all of the exercises should be done when the body is in good he

eath. press your hands to your face and draw them downward. open your eyes, stretch gently, and rise to go about your day. commentary this exercise strengthens the ability to perceive the astral forms that overlie the physical forms of objects and places. for effective rituals, it is necessary to be able to see the astral world that is usually overwhelmed with the sheer brightness and solidity of the material world. notice that by leaving your chair on the right side and resuming your seat on the left side, you describe a circle around the chair clockwise. it is also best when you turn to face the chair during the exercise, both in your astral and physical forms, that you rotate your body clockwise. clockwise motion imitates the course of the sun across the heavens and is used in construct

t widely used in modern magic. once the system of the golden dawn is understood, it is possible to modify the occult associations to develop a more personalized system of magic, but to attempt this personalization too early results only in confusion. this ritual invokes the forces and spirits connected with elemental earth. among these spirits are the four archangels who rule the four quarters of the material world-raphael, michael, gabriel, and auriel. in the golden dawn system, the pentagram that begins at the upper point and proceeds counterclockwise is the invoking pentagram of earth. to banish the forces and spirits of earth, it is only necessary to draw the four pentagrams set in the magic circle clockwise, beginning each pentagram from the lower-left point. the ritual then becomes t

ement of the coins have a basis in occult symbolism, and should not be arbitrarily changed. the procedure in this exercise can be used to evoke any lower spirit into the triangle, but it is necessary to know the names of power that rule over that spirit before evoking it. for purposes of practice, the four kings of the elements should be used. evocation of these kings alone can accomplish most of the material goals that might arise during the practice of ritual magic. when an understanding is gained of other lower spirits and their place in the earthly or infernal hierarchies, this method can be employed to call them forth into the triangle. the four kings of the elements and the divine, archangelic, angelic, and ruling beings placed over them, according to golden dawn teachings, are shown

ith the cleansing prayer described in exercise 37. after cleansing, they can be wrapped in clean white cloth to keep them ritually pure between uses. as a focus for air spirits, the smoke of burning incense can be employed; as a focus for fire spirits, the flame of a candle or small oil lamp; as a focus for water spirits, an open dish of water; as a focus for earth spirits, a large natural stone. the material should be placed in the triangle shortly before beginning the ritual, and removed immediately after the ritual. when discarding any ritual substance, inscribe a cross of equal arms over it with your right index finger and vibrate the words "return to earth, remain undefiled" when practicing the evocation of djin, the king of elemental fire and the salamanders, the following invocation

TYSON DONALD THE POWER OF THE WORD

. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four different jewels, one for each of the letters of the name; and any occult material that may have been set beneath the stone, su

er yetzirah he selected three letters from among the simple ones and sealed them and formed them into a great name, ihv, and with this he sealed the universe in six directions (sepher yetzirah [third century, wynn westcott edition [new york: weiser, 19801, p. 17) and from the non-existent he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is (ibid, pp. 18-9) sepher ha-bahir it is thus written (micah 2:13 "god (yhvh) is at their head" we have a rule that every name that is written yud, heh, vav, heh is specific to th

espond with the tarot symbols, wands= fire, cups=water, swords=air and pentacles=earth (q.b.l, or the bride's reception [19221 [new york: weiser, 19721, p. 54) when the qabalists tell us of the creation of the universe through the father, mother, son and daughter symbolized in the name 717, which is active in the sephiroth, we must not think that the process ends with the production of w k u t h, the material world, for this is likened to the unredeemed or animal soul in man, viz: that which only perceives and feels. this "fallen one7' must be raised to the throne of the mother, that is to say, come to understand. the process of redemption is symbolised as follows, the daughter must marry the son, she then becomes the mother who in turn arouses the active force of the father, and these twa

UNLEASHING THE BEAST

rituals. upon his return to the united states, randolph began to teach a form of sexual magic that would have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual ai

WAITE ASPECTS OF MASONIC SYMBOLISM

toward their understanding is to put aside what is conventional and arbitrary- as, for example, the poverty of spirit and, the denuded state of those who have not yet been enriched by the secret knowledge of the royal and holy art. it goes deeper than this and represents the ordinary status of the world, when separated from any higher motive- the world-spirit, the extrinsic titles of recognition, the material standards. the candidate is now to learn that there is another standard of values, and when he comes again into possession of the old tokens, he is to realize that their most important use is in the cause of others. you know under what striking circumstances this point is brought home to him. entered, passed, raised the candidate is, however, subjected to like personal experience in e

rse important, has proceeded from the beginning on a misconception as to the aims and symbolism of speculative masonry. it was and it remains natural, and it has not been without its results, but it is a confusion of the chief issues. it should be recognized henceforward that the sole connection between the two arts and crafts rests on the fact that the one has undertaken to uplift the other from the material plane to that of morals on the surface and of spirituality in the real intention. many things led up thereto, and a few of them were at work unconsciously within the limits of operative masonry. at a period when there was a tendency to symbolize everything roughly, so that it might receive a tincture of religion- i speak of the middle ages- the duty of apprentice to master, and of mas

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ches 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 duty it would be to weigh the gold, silver and copper which came into the town of elephantine, and to assess the value both of these metals and of the precious stones, etc, which were to be devoted to the service of khnemu. all materials employed in making the images of the gods, and a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ning this arcanum, we can see the unfortunate poor fool, who wanders aimlessly without direction, with a sholder bag (within which he carries all of his absurdities and vices. his clothes are in disarray leaving his creative organs exposed and a cat following him, that bites him incessantly and he does not even try to defend himself. in this arcanum we find represented the sensitivity, the flesh, the material life. we could also represent this arcanum with the inverted flaming star. every initiate that allows himself to fall is indeed the fool of the tarot. when the alchemist spills the cup of hermes, he in fact converts himself into the fool of the tarot. it is necessary to annihilate desire if we want to avoid the danger of falling. many masters who swallowed soil (many resurrected maste

WESTERN MANDALAS OF TRANSFORMATION SR AL

uction puella (air) feminine power and mediation; strength of will tristitia (air) inspiration, analytical intuition, conscious understanding albus (air) rushing thoughts, continuous motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting o

erialization of our understanding of the god-energy to take the manifestation (the sun, the golden calf, gold, and others) for the real thing. this is the meaning of 666, according to dr. case, for this kind of materialism is the root of separated ego-consciousness, since 666 is the number of a man in revelation. it is the delusion of the materialist to think he has an autonomous ego, and to take the material world for the only real one. as levi says: in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+

WHO ARE THE DRACONIANS

omething very similar. so then, once adam lost his supernatural dominion and innocence, his connection with his creator having been severed by the dark cloud of guilt which adam had allowed himself to create- the divine dominion-flow having been severed at the human level- nature began to turn wild, harmony turned to chaos, love turned to selfishness, and the spirit of the world became a slave to the material. everything went out of balance, vegetation began to decay, animals began to turn hungry and to turn on each other in predatory self-preservation. a "virus" had entered the paradisical "hologram" that the creator had programmed. however rather than force humanity to do his will and thus fill the universe with soulless robots, the creator allowed his creatures to choose and determine t

itulating his dominion over the planet if not the creation. lucifer was now the "god of this world, who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (4 of 68 [8/25/2000 17:19:57] adam essentially having squandered his birthright to the planet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who

flood-gates who could either choose to open the endless heavenly reservoirs of "living water" out into the earth [straight from the side of christ as they accessed the "timeless" grace of the final passover lamb] or to quench the spirit of life and allow the world to continue to die like a spiritual desert-planet void of life-giving waters. the renewed spirit of humankind would take dominion over the material forces of chaos within themselves and in turn without, or they would allow the forces of death, darkness, and destruction to continue as they had done since edenic times. however, back to eden, once the evil-one was in residence within the mind and body of the "serpent, the weak will of this beast was quickly overcome. the serpent had offered itself and also its "seed" to the luciferi

et for its desire to see all humans slaughtered, and so the agent pulled out his pistol and killed it, mercilessly. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (65 of 68 [8/25/2000 17:20:01] to try and understand this conflict it might be useful to try and see it as a war between the sovereigntists (free agency/ free thought/ spiritual rule over the material) and the collectivists (no free agency/ no free thought/ material rule over the spiritual. lucifer's original 'sin' was when he left his 'space' and invaded the 'space' that rightfully belonged to other created beings. he invaded their 'ring pass not' and became increasingly worse as time passed, until he eventually became the 'spiritual black hole' that he is, having eliminated withi

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

easily recognized. duncan, in his astro-theology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, m

to reconstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, but i have been unable to verify the statement, by any ancient work. hebrew and talmudic references are as follows -10 men were necessary to form a legally convened meeting at the synagogue. in london, as much

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

ers. the first outlines the philosophical sources that have shaped my own hermeneutical understanding of time, which, invariably, entails a temporal understanding of hermeneutics. the second offers a conception of temporality, culled from a wide range of kabbalistic texts, that serves as the backdrop for the specific analyses in the three chapters on alef/past, mem/present, and tau/future. i drew the material for my textual reasoning in the lectures almost exclusively xi from two anthologies that can be viewed as the bookends of the earliest period of kabbalistic literary activity, the twelfth to the thirteenth centuries: sefer ha-bahir and sefer ha-zohar, the former also transmitted as midrash rabbi nehuniah ben ha-qanah and the latter as midrash rabbi simeon ben yohai. the choice of thes

selet le olam, that is, it draws one out from the snare of nature and leads one to the final felicity, the life of the world-to-come. following older philosophic and kabbalistic texts, maharal depicts this ultimate condition both as the conjunction of the human and divine intellects, the absorption of the particular in the universal,67 and as the restoration of the sundry discriminate entities in the material world to the immaterial essence of nondifferentiated unity to the point that there no longer is any discernible separation between the spiritual and physical, god and the cosmos.68 as he puts it in one of his many treatises, the torah is rational [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate f

past, present, and future but is time nonetheless, is a rmed by many kabbalists and thus should not be trumpeted as a feature that distinguishes cordovero s thought. the disagreement is not simply a pedantic squabble between specialists, but rather involves a central issue in comprehending the religious philosophy and worldview promoted by kabbalists. if time is understood exclusively in terms of the material universe, then surely it would be suitable to ascribe to kabbalists the view frequently a rmed in philosophical literature that god is, strictly speaking, beyond time (intemporale tempus) and beyond space (illocalis 72 chapter two locus);108 just as the divine is omnipresent, everywhere present and hence nowhere present, so god is eternal, not in time but containing all times.109 as m

nd time (zeman, attested, for instance, in the fact that they are referred to as seven extremities of place, sheva qesawwot maqom,188 and/or as seven days of creation, shiv at yemei bere shit.189 from this vantage point, time and space cannot be separated.190 certainly, no kabbalist would predicate either space or time as coordinates of the physical world to god, since god is thought to be beyond the material universe.191 but there is an alternative understanding of space and time that emerges from using spatial and temporal metaphors to describe the divine; indeed, for the kabbalist, time and space in the mundane sphere should ideally be understood from this symbolic perspective. the realm of sefirotic potencies is constructed imaginally as a continuum of events that can be envisioned eit

. the seventh, which is apparently in the position of the phallic potency according to a symbolic system attested in this section of the bahir, the east whence the seed disseminates to shekhinah, who resides in the west (see scholem, on the mystical shape, pp. 93 94) is here characterized in terms that parallel thought, which is the first of the emanations. the latter identification helps us date the material, as it belongs to the stratum of the text reflecting the theosophic symbolism regarding the infinite thought of the divine current in provence and northern spain in the twelfth and thirteenth centuries. this thought is without end or limit and, analogously, the place of the seventh is without end or limit. here, then, is a utilization of the principle of determinate indeterminacy, alb

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

triarch59 k grade 0) void and the abyss edited by frater akhtya seker arimanius vox barathrum cover image by fidus, luzifer morgenstern introduction by scorpius nokmet 2 this workbook is meant not to replace any of the fine works of frater akhtya seker arimanius (michael ford, but hopefully enhance those writings, and hopefully make the grade workings a little easier to follow, some will find all the material overwhelming, so this work is meant to be a guide line and not something set in stone. the purpose of the workbook is as follows to be able to have rituals and a check list of suggested items to use during the ritual. so that the initiate does not have to search through all the books when ritual time approaches. for example say you are to do need a ritual from the booklet sabbatic sor

e direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becoming as ahriman..masks may be made in luciferian or egyptian godforms and images. this is depending on which god forms the individual

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our temple, asking only that we put it into practice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and countries, we have been able to successfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of

itional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write to us in washington. laura jennings-yorke ra horakhty temple hermetic society of the golden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian s

follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of

d whiskers and moustache. on his tunic and on his back was the sign of an arched bridge with four supports. i stayed briefly, gave my apologies and left" sphere group's vision of the letter 'b "this has to do with 73' for it is the controller of the rivers, the smaller rivers, not the huge masses which are apparently a combination 'b' is the water of life, the guardian of life. it is the water on the material plane, for without water man cannot live '13' is light, the sign of illumination. above it stand the double arches, which represent a city. to it came the illuminati. it also signifies presence. through its archways none but the chosen ones may pass. it is the entrance to the city where there is no exit" i have taken the liberty of amalgamating two different visions of the letter 'b'

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

y. conversely, those authors who have derided the early g.d. initiates and yet still provided valuable historical insight, must of necessity be recognized for their contribution. a case in point is years golden dawn, by george m. harper, now out of print. regardie enjoyed his style and contents, which was also presented by ellic howe, but in a style and commentary regardie disliked. nevertheless, the material present in both expositions sheds light on subjects of importance. in my own case, i hope that some of the historical gleanings concerning felkin and the new zealand order will assist g.d. historians, in that it fits neatly with howe's section on the stella matutina. while i feel i have tidied up some of the facts on the new zealand order, there is still much more research to do on th

eth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the alle

must pass ultimately through death to life in the mystical sense. but the time is not yet, nor is the place of the experience here. the 24th path of the sepher yetzirah is called the imaginative intelligence, and it is said to be the ground of similitude in the likeness of beings and of things. the explanation is that the deep things of spiritual life are in correspondence with life manifested in the material world. similar bonds of comparison subsist between pysical and mystical death; both are a veil, and the curtains in both cases aer parted from within, to show that there is life behind. it is unlawful to enter it in either instance by the force of our own act and will. the sealing of the gate of nun therefore signifies that we must not forestall the experience of mystical death, and t

lebrant restores the card to its place and then hands to the philosophus the 14th tarot key. celebrant and now as to the via media, that path of samech which you have traversed, and wherein the key of temperance, the 14th tarot key, is discovered for your encouragement and support. it is the way of combination and equilibrium, of providence in desirable change, as for example, in the transit from the material that is without to the spiritual that is within. it is also the principle of sacramental life, the ascent of human nature that the divine may come down therein. as here depicted, the key of temperance is really a synthesis of tiphereth and of the path which leads thereto. that path in the sepher yetzirah is called the intelligence of temptation or of trial, because it is the test of m

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