Michael Wynn's Occult Reference Library
THE MIGHTY

Return to Occult Library Index

BOOK OF BARUCH

nd with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth

0 0 INITIATION CEREMONY

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

l officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to the west of the altar as hierophant goes to west of altar a

1 10 INITIATION CEREMONY

called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i. goess, as. gos, pi. ges; and hose= hansa. it continued to form a part of proper names: goth. ansila, ohg. anso; the ohg. anshelm, anshilt, anspald, ansnut conespond in sense to cotahelm, cotaliilt &c; as. osweald, oslaf, osdasg, osred; on. asbiorn^ asdis, asgautr, aslaug, asmundr &c. now in ulphilas lu, 2, 41-2, cms denotes a beam, 8ok6, which is also one meaning of the on, as, whether because the mighty gods were thought of as joist, rafter and ceiling of the sky, or that the notions of jugum and mountain-ridge were associated with them, for as is especially used of jugum terrse, mountain-ridge. pan. bierg-aas (dettias= sliding beam, portcullis, landn. 3, 17. but here we have some other striking passages and proofs to weigh. an as. poem couples together' esa gescot' and' ylfa gescot' t

tart, unknown to the on. language. on the form and manner of heathen prayer we lack information; i merely conjecture that it was accompanied by a looking up to heaven, bending of the body (of which bidjan gave a hint, folding of hands, bowing of knees, uncovering of the head. these gestures grow out of a crude childlike noti.n of antiquity, that the human suppliant presents and submits himself to the mighty god, his conqueror, as a defenceless victim (see suppl. precari dsos ccclumque snspicere is attested by tacitus himself. germ. 10. genuflectere is in gothic knussjan, the supplicare of the eomans was flexo corpore adorare. falling down and bowing were customs of the clirislians too; thus in hel. 47, 6. 48, 16. 144, 24 we have: te ijedu hntgan. 58, 12: te drohtine hnigan. 176, 8: te bedu

ions still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, the word from which they took their name, denoted first a forest, and afterwards a boundary. the earliest testimonies to the forest-cultus of the germans are furnished by tacitus. germ. 9: ceterum nee cohibere parietibus deos, neque in uuam humani oris speciem

a pledge, bit it off at the joint, whence the wrist was called iiltlisr, wolf-lith, sa^m. 65^ sn. 35-6. this incident must have been well-known and characteristic of him, for the olsr. exposition of runes likewise says, under letter t: tyr er einhendr asa; conf. sn. 105. the rest of teutonic legend has no trace of it^ unless we are to look for it in avalther's onehandcdness, and find in his name the mighty' wielder of hosts. i prefer to adopt the happy explanation^ that the reason why tyr appears onc-handcd is, because he can only give victory to one part of the combatants, as iladu, another god who dispenses the fortune of war, and plutos and eortuna among the greeks and eomans, are painted blind, because they deal out their gifts at random (see suppl. now, as victory was esteemed the hi

ts the sandals of athene, sn. 132-7 'loki ,tti shijba, er hann rann d lopt oh log' had shoes in which he ran through air and fire. it was an easy matter, in a myth, for the investiture with winged hamr or sandals to glide insensibly into an actual assumption of a bird's form: geirrosr catches the flying loki as a veritable bird, sn. 113, and when athene starts to fly, she is a swallow (see suppl. the mighty gods would doubtless have moved whithersoever it pleased them, without wings or sandals, but simple antiquity was not content with even these: the human race used carriages and horses, and the gods cannot do without them either. on this point a sensible difference is to be found between the greek and german mythologies. all the higher divinities of the greeks have a chariot and pair asc

4 7 INITIATION CEREMONY

f horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the p

hed. since lo, the kings assembled, they passed away together. they themselves beheld, so were they astonished, they feared, they hasted away. and these be the kings who reigned in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient

led; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to me as an eager child and when you weep solitary tears in your pillow when your dreams have dissolved into ashes 'i hold the key to the mysteries of existence and the universe, but these i will share with all who come with willing heart and open mind. for they are not hidden from you, but are all round you in every season. i am in the moon as she passes through the sky, in the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in you

will need to work or dance and cast your circle accordingly (deities in the cosmos with measuring tapes are remarkably rare* using a taper lit from the candle you placed to the west of the cauldron, light the candle in the west of the circle. if working in a group, this should be done by the person standing by the west candle. as you light the candle of the west say: i call upon the guardians of the mighty oceans, the inland seas, the straits and the channels between land to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary from the west candle. carry the taper of light to the candle in the north, creating an arc of light. light the candle in the north (if working in a group, the taper i

flowers. you will need a large crystal or glass bowl for this ritual. such bowls, frequently used in magick, are often obtainable cheaply from car boot or garage sales* pour sacred water into the crystal bowl so that it is about half-full* pass over the bowl three times deosil a silver coloured knife, or a traditional tool related to air, saying: one, twice, three times, by this blade of air, by the mighty winds and the boundless sky, thrice thus do i charge this water with power and protection against all who would do or wish me harm* dip a small piece of white cotton or flannel into your sacred water, saying: wash away the sorrow, wash away the pain, father sky and sister water, let but peace remain* tie the cloth to a healing tree, such as ash, birch, aspen or willow (failing this, any

the ancient stone circles and the wise ways of the ancestors this [name the tool(s] of magick and healing, that my work may be rooted in what is possible and help create abundance and prosperity for others and the land, as well as for my own needs* next, draw a circle of smoke deosil in the air around them, using a frankincense or myrrh incense stick, saying: father sky, charge with the power of the mighty winds and the limitless potential of the cosmos this [name the tool(s] of magick and healing, that my work may be focused, filled with energy and bring positive change to ever-widening horizons* now, using a golden or scarlet candle in a broad-based candle-holder, mark an inner circle of fire in the air, around the artefact(s, saying: brother fire, charge with the power of ancient ritua

ABRAMELIN1

sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being washed and fasting, let him enter the place, and pray towards the east this whole psalm: blessed are the undefiled in the way, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 probably an error for pentagrams, or pentangles. 9 ie, the cardinal point

ABRAMELIN3

applicable to no. g, the tribulations to come; than to no. e, which is for the things to happen in war. no. f is a double acrostic of e j squares. nvdeton from hebrew nd= to remove, and athn= strongly. vsilaro from hebrew bshl= to ripen, and chaldaic aro= the earth. diremat from hebrew dr= to encompass or include, and mt= things forgotten or slipped aside. elemele from hebrew alim and alh= god of the mighty ones. tamerid from hebrew thmr= straight like a palm-tree, and id= put forward. oralisv= from hebrew= orl= superfluous, and ish= the substance. notedvn, from nth= to stretch out and dn= to contend or rule. no. g is a double acrostic of d g squares. sarapi from hebrew shrp= to burn. arairp from hebrew ar= a river, and rph= to abate or slacken. rakkia from hebrew rkk= to become faint, to

ADDTLS

rom kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the w

ADEPTUS MINOR INITIATION

w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the

ALEISTER CROWLEY ACROSS THE GULF

them on her breast, so that she was powerless. and i became like a mighty serpent of flame, and wrapt her, crushed her in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as

lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night thre

suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of os

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ar away! go far away! be shamed! be shamed! flee! flee! turn around, go, arise and go far away! your wickedness may rise to heaven like unto smoke! arise and leave my body! from my body, depart in shame! from my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax

a duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana gishbar tapqida duppira the conjuration of the mountains of mashu" may the mountain overpower you! may the mountain hold you back! may the mountain conquer you! may the mountain frighten you! may the mountain shake you to the core! may the mountain hold you in check! may the mountain subject you! may the mountain cover you! may the mighty mountain fall on you, may you be held back from my body (note: the original translator had noted the resemblance between the greek word for lors, kurios, and the sumerian word for mountain, kur, and for a type of underworld, chthoic, monster which is also called kur and which refers to the leviathan of the old testament. also, in this particular conjuration, the word for mountain is sha

is step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to the rays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will s

er of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nergal, lord of the offerings of battle, ravager of the enemy's towns, devourer of the flesh of man, remember! nergal, wielder of the mighty sword, remember! nergal, lord of arms and armies, remember! spirit of the glow of the battlefield, open wide thy gate! spirit of the entrance unto death, open thy gate to me! spirit of the sailing lance, the thrusting sword, the flying rock, open the gate to thy sphere to one who has no fear! gate of the red planet, open! gate of the god of war, swing wide! gate of the god of victory go

remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds, and of the spaces between, remember! first among the astral gods, hearken and remember! in the name of the covenant sworn between thee and the race of men i call to thee! hearken and remember! from the gate of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open thy gates to thy servant! by the name which i was given on the sphere of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the

of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember! ninib, watcher of the ways of the igigi, remember! ninib, knower of the pathways of the dead, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of

s of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away from the legions of the mighty, and that you will feel the subtle fluids of thy body moving to the breath of tiamat and the blood of kingu who races in your veins. be ever watchful, therefore, not to open this gate, or, if thou must needs, put a time for its closing before the rising of the sun, and seal it at that time; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the

g the stars strongest god among the gods son of magick and the sword child of wisdom and the word knower of the secret name knower of the secret number knower of the secret shape he armed himself with the disc of power in chariots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its

ring by the head namtar they are, entering by the heart utuk they are, entering by the brow alal they are, entering by the chest gigim they are, seizing the bowels telal they are, grasping the hand uruku they are, giant larvae, feeding on the blood they are seven! seven are they! they seize all the towers from ur to nippur yet ur knows them not yet nippur does not know them they have brought down the mighty of all the mighty cities of man yet man knows them not yes the cities do not know them they have struck down the forests of the east and have flooded the lands of the west yet the east knows them not yet the west does not know them they are a hand grasping at the neck yet the neck does not know them and man knows them not. their words are unwrit their numbers are unknown their shapes ar

ALEISTER CROWLEY LIBER 777

a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord

n 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord

. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 3

ALEISTER CROWLEY LIBER CHANOKH

od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iaod tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co- casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the forty-eight keys or calls 26 the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats

of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

: 300: fire: 20: 32 :taw:(t soft) tau: 400: saturn: 21 :32 "bis :taw: 400: earth :31 "bis :shin: 300: spirit: note "ch" like "ch" in "loch: weh note: the english value in row 27 has been corrected, original had o -323- table i: clxxx :key scale: titles of tarot trumps :11 :the spirit of 'gr:alpha-iota-theta-eta-rho: 12 :the magus of power: 13 :the priestess of the silver star: 14 :the daughter of the mighty ones: 15:sun of the morning, chief among the mighty: 16:the magus of the eternal: 17:the children of the voice: the oracle of the mighty gods: 18:the child of the powers of the waters: the lord of the: triumph of light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords o

e mighty: 16:the magus of the eternal: 17:the children of the voice: the oracle of the mighty gods: 18:the child of the powers of the waters: the lord of the: triumph of light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords of truth; the ruler of the: balance :23 :the spirit of the mighty waters: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the bringer-forth of: life: 26:the lord of the gates of matter. the child of the: forces of time: 27 :the lord of the hosts of the mighty: 28:the daughter of the firmament; the dweller between the: waters: 29:the ruler of flux& reflux. the child of the sons of: the mighty:

hou hast well and properly 364 performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god re-arisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, tha

ds light in his hand, as an harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty sea (the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus) 434 liber a vel armorum sub figura cccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" liber l. i. 37<equinox i, 4 and

ALEISTER CROWLEY SEPHER SEPHIROTH

yd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, queen of the night tylyl part; open wide q#p opening; vagina; bit, morsel tp hand-drum; bezel pt knowledge (pl (k.d. p.252) tw(d testimony (k.d. p.252) twd( 481 hills tw(bg bound to death; death penalty )tym byyx a ring t(b) the mighty one sings: a title of tiphareth nwryryd) 482 a looking-glass, mirror )yrlqps) 483 constellations; the sphere of the zodiac, referred to chokmah (but see 536) twlzm bearing iniquity nw)#wn 485 daughter of the spring-waters (is. 10:30, gdaughter of gallim h) mylg tb mockeries (job 17:2; cf. 435) mylth 486 a name of god cr) dmy hpkxb hwhy foundations twdwsy broken bread hswrp hcm 488 entra

ALEISTER CROWLEY THE QABALAH

vine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number

ds, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19

, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (possibly along the lines of you can prove anything with gematria if you try hard enough) t.s. liber lviii 15 which all convey the meaning of to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the twelve banners of the mighty name and are said by some to rule the twelve signs of the zodiac. these are the twelve banners: hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwul rwbg hta, ateh

ALEISTER CROWLEY THE SWORD OF SONG

or, hate, prometheus-fired, we ll butter, perorate with oiled indifference, laughter s silver: omne hoc verbum valet nil, vir! 150 let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, 155 were i magician, no mere cadi, not samuel s ghost you d make me wish up, nor saul s (the mighty son of kish) up, but ingersoll s or bradlaugh s, pardie! by spells and caldron stews that squish up, 160 or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up 165 no such from soul may yet cry: vade retro, satanas! tom bond bishop !40 you old screw, pegasus! gee (swish) up (to any

that question of the great white throne, is the sole point that we debate. 335 i answer, here in india wait the sword of song 14 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts a

in thought only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then? what is the sum total of the vedantist position? i am an illusion, externally. in reality, the true i am the infinite, and if the illusionary i could only realise who i really am, how very happy we should all be! and here we have karma, rebirth, all the mighty laws of nature operating nowhere in nothing! there is no room for worship or for morality in the advaitist system. all the specious pleas of the bhagavad-gita, and the ethical works of western advaitist philosophers, are more or less consciously confusion of thought. but no subtlety can turn the practical argument; the grinning mouths of the dvaitist guns keep the fort of ethics, and wa

dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art. roll on in time, thou ball! he cried. move down the stream of years, timeless and hideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a blank; and thereby the foiled wizard

reat passing over were signs and wonders seen of all men, o my brethren, as it is written, and well known unto this day. and the first sign was of dancing: for every woman that was under the moon began to dance and was mad, so that headlong and hot-mouthed she flung herself down, desirous. whence the second sign, that of musical inventions; for in that year, and of rosewomen, came a and u and m,1 the mighty musicians! and the third sign likewise, namely, of animals: for in that year every sheep had lambs thirteen, and every cart2 was delivered of a wheel! and other wonders innumerable: they are well known, insomuch that that year is yet held notable. now our father, being very old, came into the venerable grove of our august fraternity and abode there. and so old was he and feeble that he

ALEISTER CROWLEY EQ I 1

ed is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our brother perardua- and by now

s lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the 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

an! man with all his limitations and ignorance; man- man! 118 v we are of course no happier when we examine the many, separately or together. they converge and diverge, each fresh hill-top of knowledge disclosing a vast land unexplored; each gain of power in our telescopes opening out new galaxies; each improvement in our microscopes showing us life minuter and more incomprehensible. a mystery of the mighty spaces between molecules; a mystery of the ether-cushions that fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as we go, there grows a sense, an instinct, a premonition- what shall i call it- that being is one, and thought is one, and law is one- until we ask what is that one? then again we spin words- words- words. and w

nst freethought itself; and as 7 "the varieties of religious experience" pp. 498-501. 8 "the varieties of religious experience, pp. 507, 508. the former had crumbled into dust, so now the latter vanished in smoke. in this crisis there was no sickness of soul, no division of self; for he simply had turned a corner on the road along which he was travelling and suddenly became aware of the fact that the mighty range of snow-capped mountains upon which he had up to now fondly imagined he was gazing was after all but a great bank of clouds. so he passed on smiling to himself at his own childlike illusion. shortly after this he became acquainted with a certain brother of the order of a. a; and himself a little later became an initiate in the first grade of that order. in this order, at the time

the throng of the living- that great tongueless witness of god's bounty; and mingle with the laughing boys, showering rose-leaves on doris and bacchis, and blowing kisses to myrtale and evardis. god or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has

ruggle- ah! the ecstasy of victory. the very soul of life lies ravished, and the breath has left me. a small warm hand touches my lips- o fragrance of love! o life. is there a god? 183 the prude a fly once sat upon the axle-tree of a chariot, and said "what a dust do i raise" now a swarm of flies has come- the fourth plague of egypt is upon us, and the land is corrupted by reason of their stench. the mighty ones are dead, the giants are no more, for the sons of god come not in unto the daughters of men, and the world is desolate, and greatness and renown are gone. to-day the blue blow-flies of decay sit buzzing on the slow-rolling wheel of fortune, intoxicated on the dust of the dead, and sucking putrefaction from the sinews of the fallen, and rottenness from the charnel-house of might. o

ALEISTER CROWLEY EQ I 5

if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, t

e names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from

hishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah

instead makes a short pause, or else he substitutes for it the name adonai, adni, lord. the radical meaning of the word is "to be" and it is thus, like ahih, eheieh, a glyph of existence. it is capable of twelve transpositions, which all convey the meaning of "to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the "twelve banners of the mighty name" and are said by some to rule the twelve signs of the zodiac. these are the twelve banners- ihvh, ihhv, ivhh, hvhi, hvih, hhiv, vhhi, vihh, vhih, hihv, hivh, hhvi. there are three other tetragrammatic names, which are ahih, eheieh, existence; adni, adonai, lord; and agla. this last is not properly speaking, a word, but is a notariqon of the sentence, athh gbvr lovlm adni, steh gebo

ALEISTER CROWLEY EQ I 5

reach down, dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in c

viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing

he abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a place whe

t loosed; and three score and half a score and three is the number of the name of my name, for that the ineffable wisdom, that also is of the sphere of the stars, informeth me. thus am i crowned with the triangle that is about the eye, and therefore is my number three. and in me there is no 59 imperfection, because through me descendeth the influence of taro. and that is also the number of aiwass the mighty angel, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mighty de

of fire is dancing among the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillar

they make war upon the holy one, sending forth their delusion upon men, and upon everything that liveth. so that their false compassion is called compassion, and their 85 false understanding is called understanding, for this is their most potent spell. yet of their own poison do they perish, and in their lonely fortresses shall they be eaten up by time that hath cheated them to serve him, and by the mighty devil choronzon, their master, whose name is the second death, for the blood that they have sprinkled on their pylon, that is a bar against the angel death, is the key by which he entereth in.12 the angel sayeth: and this is the word of double power in the voice of the master, wherein the five interpenetrateth the six. this is its secret interpretation that may not be understood, save o

in silver armour; and about him, closely wrapped to his body, is a whirling wind, so swift that any blow struck against him would be broken. and he speaketh unto me these words: behold, a mighty guard against the terror of things, the fastness of the most high, the legions of eternal vigilance; these are they that keep watch and ward day and night throughout the aeons. set in them is all force of the mighty one, yet there sirreth not one plume of the wings of their helmets. 88 behold, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice of choronzon. behold how worshipful is the wisdom of the master, that he hath set his stability in the all-wandering air an

h, that is a breastplate unto the elephants, or a corselet unto the angels, or a scale upon the towers of iron; yet is this mighty host set only for a defense, and whoso passeth beyond their lines hath no help in them. yet must he that understandeth go forth unto the outermost abyss, and there must he speak with him that is set above the four-fold terror, the princes of evil, even with choronzon, the mighty devil that inhabiteth the outermost abyss. and none may speak with him, or understand him, but the servants of babylon, that understand, and they that are without understanding, his servants. behold! it entereth not into the heart, nor into the mind of man to conceive this matter; for the sickness of the body is death, and the sickness of the heart is despair, and the sickness of the mi

is spelt fully. and that gate is the path that joineth the wisdom with the understanding. thus hast thou erred indeed, perceiving me in the path that leadeth from the crown unto the beauty. for that path bridgeth the abyss, and i am of the supernals. nor i, nor thou, nor he can bridge the abyss. it is the priestess of the silver star, and the oracles of the gods, and the lord of the 114 hosts of the mighty. for they are the servants of babalon, and of the beast, and of those others of whom it is not yet spoken. and, being servants, they have no name, but we are of the blood royal, and serve not, and therefore are we less than they. yet, as a man may be both a mighty warrior and a just judge, so may we also perform this service if we have aspired and attained thereto. and yet, with all tha

, and anoint thyself with perfume; and thou shalt be in the sunlight, the day being free from clouds. and thou shalt make the call of the aethyr in silence. now, then, behold how the head of the dragon is but the tail of the aethyr! many are they that have fought their way from mansion to mansion of the everlasting house, and beholding me at last have returned, declaring "fearful is the aspect of the mighty and terrible one" happy are they that have known me for whom i am. and glory unto him that hath made a gallery of my throat for his arrow of truth, and the moon for his purity. the moon waneth. the moon waneth. the moon waneth. for in that arrow is the light of truth that overmastereth the light of the sun, whereby she shines. the arrow is fledged with the plumes of maat, that are the p

ALEISTER CROWLEY EQUINOX EQ I 1 2

this may ease my limbs, and afford an opportunity for a real go- for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed t

down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to i

h his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to write slowly is painful. 107 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a s

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

the energy of my undaunted will. and the cup of wine is the outpouring of the blood of my heart sacrificed unto regeneration and the newer life. and the bread and the salt are as the foundations of my body. which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris the justified. i am he who is clothed with the body of flesh: yet in whom is the spirit of the mighty gods. i am the lord of life triumphant over death. he who partaketh with me shall rise with me. i am the manifester in matter of those whose abode is in the invisible. i am purified; i stand upon the universe: i am the reconciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for th

the water, turbid, and troubled, and deep. i am the banisher of peace in the vast abode of waters! none is so strong that can withstand the strength of the great waters: the vastness of their terror: the magnitude of their fear: the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm" illustration on page 276 approximated: o o o o o o o o o o diagram 34 attribution of the alchemical mercury. illustration on page 276 approximated: saturn- jupiter- mars- sun- venus- mercury- moon) diagram 35. the seven planes of the tree of life. illustration on page 276 approximated\ moon mars sun venus jupiter saturn diagram 36

held her, fear left me, so i stepped towards her and knelt reverently at her feet "then, as i knelt before her, she gave me a branch of olive and myrtle, which i folded to my heart; and as i did so, of a sudden a great pillar of smoke rose from the ground before me and carried her away through the dome of the temple "slowly the pillar loosened itself, and spiral puffs of smoke, creeping away from the mighty column, began to circle round 303 me, at which i stepped back to where my guide was still standing. then he advanced, and beckoning me to follow him, we entered the great pillar of smoke and were carried through the bright dome of the temple "on, on we soared, through regions of cloud and air; on, on, past the stars and many myriads of burning specks of fire, till at length our journey

an assyrian clean-shaven, like a bull, a hawk, an egyptian and myself "intoxicated with rapture, i fluttered about the lips and then entered the great mouth "up! up! i rise. i am in a chamber with two square pillars and an eye. i bathe in the light of this eye and the intense brilliancy of the whole room, which swallows me up "bigger and bigger do i grow. i fill the room. i emerge from the top of the mighty head, and kissing once again the lips, swerve downwards and unite with the red figure below me. 307 "i grow great, and my white wand becomes a wand of living fire. then i perceived that the angel had left me, and that once again fiery rain was falling around me "after this i departed, and in the air was surrounded by dark forms, whom i commanded to lead me back to the circle. then i san

aters of the primal sea. lift up your heads, o ye gates &c. 331 i am come forth from the gates of the glory; around me are breaking the waters of the primal sea: my path is in the deep waters, and my footsteps are in the unknown. vast before me is the portal of geburah: behind it is gleaming the fire of the wrath of god: i cry against thee in the name of elohim gibor: open unto me, gateway of god the mighty! lift up your heads o ye gates &c. i am come forth from the path of the waters: i stand in the world of the power of god: i turn my face to the right, and the gate of the lion is before me- gate of the path of the lion, in the sign of the lion do thou open before my face. lift up your heads o ye gates &c. i advance over the path of the leader of the lion, by the power of the daughter of

ALEISTER CROWLEY EQUINOX EQ I 2 3

nd when i retire to sleep on the box whose cover i have turned out to be, my companions sleep in the trees. no venomous or objectionable beast has yet dared to breathe the air of this balmy country. but it is not a deserted spot. the natives are black, but tame and pleasant, and one of my first steps will be to try and bring them into contact with the beauties of our civilisation. for this object the mighty box is of the utmost importance; and here i touch on the first difficulty which i encountered. the destiny of man being precarious and unsettled, my soul was often wandering at large in its anxiety to provide for the future of the lofty thoughts of my late tormentor. i had banished all hatred and bitterness from my heart and forgiven my enemy. he had done me a great wrong, dragging me p

added in an anxious tone. i shall not repeat the conversation that ensued. enough to mention that i discovered the old sailor to be absolutely mad. and being unable to persuade him that i was still firmly convinced of being the cover of the lost coffin, i found it better to agree with him. and soon he fell into the trap. hiding the longing after my box and its contents, the doll and the skull and the mighty books, i spoke to him as if completely unconcerned about the loss, and unrolled a scheme for civilising the natives. he told me of a little hut under the canopy, where my two wives were waiting for my arrival, as soon as i could get up and walk there. he did not expect me to do so before a long while, but he was wrong. with a cautious look around me, i began creeping slowly towards him;

gine my authority was established on the most solid basis. this event helped me to recover the coffin, and i am glad to say that nothing had been done to it to spoil it. it had two hundred natives hanged, and as many burned alive, for form's sake, and in order to show their fellow black men that my justice was impartial; but apart from this unimportant little fact nothing followed the recovery of the mighty box. i had undertaken the difficult task of civilising the negroes; and as it would be quite impossible for me to lose for an instant the sight and thought of my personal mission, i was not a little perplexed at the duality it presented at first. but i soon found out the truth. cut in the most precious wood of the island, a cover was made of my shape, and prepared to take my place every

ALEISTER CROWLEY EQUINOX EQ I 2

from the chain of the four lower skandhas, obtains this knowledge which is his by right, totally inept as he may be to do so by any ordinary methods. in the case of the aspirant to meditation, this stage is even more terrible than the last. he has, to use our previous figures, suspended the law of gravitation; the stream is still, and the sun of the soul is faithfully reflected in its brilliance; the mighty engine is stopped. but "there it is" we have got rid of motion, but matter remains (again must i apologise for taking so elementary a view of physics) and while there is a particle of matter, it must fill the universe- there is no place for spirit. his thought is controlled and smooth; his thought (even) is stopped: but there the thought is. immutable it abides, stronger than ever in it

myself, and took all in my arms, god's universe: crushed its black juice out, while his anger shook his dumbness pregnant with a curse. i made me ink, and in a little book i wrote one word that god himself, the adder of thought, had never heard. xv it detonated. nature, god, mankind like sulphur, nitre, charcoal, once 97 blended, in one annihilation blind were rent into a myriad of suns. yea! all the mighty fabric of a mind stood in the abyss, belching a law for "that" more awful than for "this" xvi vain was the toil. so then i left the wood and came unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore

at once find the road. but at least i did fail to find it, discovered, as i supposed, my error, corrected it, failed once more. in the end i got flustered- so much hung on my speedy return- i fluttered hither and thither like a wild pigeon whose mate has been shot. i stopped short, pulled myself together. let me think it out! where am i now? i was under the shadow (the dawn just lit its edge) of the mighty shoulder of st. sulpice 'more 122 haste, less speed' i said to myself 'i will walk deliberately down to the boulevard, turn east, and so i cannot possibly miss the carrefour de l'odeon- out of which, as i knew of old, the rue des quatre vents leads. indeed, i remembered the carrefour from that night. i had passed through it. i remembered hesitating as to which turning to take. for, as y

composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation<child of the sons of the mighty "and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the upright-fire-triangle of the measureless heavens: and their reflection formed the inverted-water-triangle of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation> further, this reflected triangle showeth fort

ed to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead

ng symbol of ever-changing matter which ever in its essence is one- one and alone! thus with the first appearance of the number of matter does the first verse of b'rasheth close: formulating in itself the beginning and the end of the great creation "the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school" wherefore closing do i name the mighty words: illustration at this point. bounded above by this text in an arc "sit benedictvs dominvs devs noster. within the arc, and bounded by a horizontal but unmarked lower limit: to left, an equal armed cross with intersection circumscribed by a ring. to center, a chi-rho with alpha to the left below and omega to the right below. to right an ankh. following below the outer arc of letter

at hath no fire to enkindle the clay. ever to all be the word of me nay! i who am being and knowledge and bliss lack by so much of the utter abyss- bring me, o bring me, o bring me to this! vii nay! it is over; i may not attain. why am i faint but because i am fain? roll me the rapture of amber again! ah! but the poppy's deciduous dream may not avail me to stand to the stream bearing me back from the mighty extreme. 194 subtle and sombre the eagre of sleep rolls up the bay to envelop the steep. what then is left, what is left- but to weep? maybe the stridency purpled of pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me

steep. what then is left, what is left- but to weep? maybe the stridency purpled of pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me the man of the marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of the tao. soul of the master, the writer be thou! bring me the tablets and stylus! have done! guard me the doors; they are open to none, not to the emperor! i have begun. 195 postcards to probationers theorems i. the world progresses by virtue of the appearance of christs (geniuses. ii. christs (geniuses) are men wi

ALEISTER CROWLEY EQUINOX EQ I 3 2

the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh

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

fore us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in t

b:yod hb:heh hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:aleph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet the mighty intelligence of kokab; by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear up

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

of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! and i will cast thee down from thy power and place! and i will torment thee with new and terrible names! and i will blot out thy place from the universe; and thou shalt "never" rise again! so come thou forth quickly, thou mighty spirit taphthartharath, come thou forth quickly from thy abodes and retreats! come unto us, and appear before us in visible and material form with

ry, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which symbolises thy passage from mercury in gemini unto us in malkuth: come forth, come forth, come forth! taphthar

of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee by horrible and terrible rites. and i will blot out thy place from the universe and thou shalt never rise again! so come thou forth, thou spirit of mercury, taphthartharath, come thou forth quickly, i advise and command thee. come thou forth from thy abodes and retreats. come thou forth unto us, a

rit taphthartharath. tiriel, in the name of beni elohim, send to us in form material this spirit taphthartharath. tiriel, in the name of michael, send to us in form material this spirit taphthartharath. tiriel, in the name of raphael, send to us in visible form this spirit taphthartharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence

de as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, again let the sigil be purified and censed by the magus of art. then removing from th

ALEISTER CROWLEY EQUINOX EQ I 3 3

formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the per

ALEISTER CROWLEY EQUINOX EQ I 3

wered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and be

ALEISTER CROWLEY EQUINOX EQ I 4 2

h wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wrath; for kamael the mighty and his legions flew from the south, and saluted their creator. behold the mighty one, behold kamael the strong! his crownless head was like a whirling wheel of amethyst, and all the forces of the earth and heaven revolved therein. his body was the

in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is perhaps not altogether justified. though the hole be indeed but a bare inch- yet graphiel owns himself beaten "i never thought much of graphiel" sneered the archangel, and his serpents echoed him till the wor

the world was filled with mocking laughter. but when he had left, he charged them straitly that the work must be regarded seriously. it would never do to fail! 205 so for aeons three hundred and twenty and five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohi

ar at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the little crack that he had overlooked; and lo! he

s, lily" he bent down and put his lips to hers; then, as if struck by lightning, sprawled, a corpse. she looked down lazily through half-shut eyes whit that smile of hers that was a snarl. francis bendick. 280 ehe! a drop from the sponge of knowledge. a "characters" simplex. simplicior. simplicissimus. the mob of the philistines. simplex. behold, o men: a tree deep-rooted- a hundred branches from the mighty trunk, and on each branch a hundred leaves- an axe- a child- a hand- a will! the mob. down with the old tree! simplex["unperturbed] and oh, he, ho, the will so powerful (after one million years the tree fell) see the result: toys, toys, toys, toys! simplicissimus["dobmatic] the spirit of persistency unborn. the mob. down with the lords! 281 simplex. behold again: an empty well- a crysta

ALEISTER CROWLEY EQUINOX EQ I 4 3

ion's war it self illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya's frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen.3 28 3weh note: in other words, when crowley went searching for an eastern master in and about the indian sub-continent, the loca

ystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen.3 28 3weh note: in other words, when crowley went searching for an eastern master in and about the indian sub-continent, the local teachers just stared at him until he went away. x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o am

spair's dread interdict) aye to the western horizon, still meditating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth- and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but change) abides. death lurks, a leopard curled and crouched, 71 in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its

hey cut his flesh, they chill his bones: yet he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones 105 that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quarts ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight's presumptuous head upon) the devastating avalancehe? he knows too much, a

sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord hat he hat brought thee through to win the quest" the good knight lays 112 his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace- now 'tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case- let them that read my rime attest the same sweet unction in my pen- that writes in pure blood of my breast; for that i figure unto men the story of my proper ques

ALEISTER CROWLEY EQUINOX EQ I 4

doubt that guru is father, guru is mother, and guru is god even: and as such, he should be served by all, with their thought, word and deed.50 ii. place "solitude and silence" 48 in bhakta yoga the disciple usually devotes himself to his guru, to whom he offers his devotion. the guru being treated as the god himself with which the chela wishes to unite. eventually "he alone sees no distinctions! the mighty ocean of love has entered unto him, and he sees not men, animals and plants or the sun, moon and the stars, but beholds his beloved everywhere and in everything. vivek nanda "bhakti yoga" udbodham edition, p. 111. the sufis were bhakti yogis, so was christ. buddha was a gnani yogi. 49 a guru is as necessary in yoga as a music master is in music. 50 "shiva sanhita" chap. iii. the place w

ALEISTER CROWLEY EQUINOX EQ I 6 2

o retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs th

k the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them awa

of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "falls on floor near his place" sor. scorpio. brother aries, let us crown the master of battles["they advance to altar" sor. scorpio "takes crown and crowns" mars "all" probationers "joining in chant as before] bro. mars. may victory crown your arms! probationers. let us join battle! we conquer! we conquer

sionless pale faces 74 shrined in exceeding glory, eremite. the tortoise skies in sombre carapaces await the expression and the hour of birth in silence through the adamantine girth. i rose in glory, gathered of the foam. the sea's flower folded, charioting me risen where dawns rose stole from its pearl-glimmering home, and heaven laughed, and earth: and mine old prison, the seas that lay beneath the mighty dome, shone with my splendour. light did first bedizen earth with its clusters of fiery dew and spray, when i looked forth and cried "it is the day" the stars are dewdrops on my bosom's space; the sun and moon are glances through my lashes, long, tender rays of night; my subtle face burns through the sky-dusk, lightens, fills, and flashes with solemn joy and laughter of love; the grace

flames from central me, seeks out all life, and takes again, to mingle its passion with my might and majesty, till the vast floods of the man's being tingle and glow, self-lost within my soul and sea of love, the sun of utter light, and single keen many-veined heart: our lips and kisses marry and muse on our immortal blisses. i am: the greatest and the least: the sole and separate life of things. the mighty stresses of worlds are my nerves twitching. branch and bole of forests waving in deep wildernesses are hairs upon my body. rivers roll to make one tear in my superb caresses, when on myself myself begets a child, a system of a thousand planets piled! i am: the least, the greatest: the frail life of some small coral-insect still may tremble with love for me, and call me queen and wife; t

me, and call me queen and wife; the shy plant of the water may dissemble 76 its love beneath the fronds; reply to strife with strife, and all its tiny being crumble under my rough and warrior husband-kiss, whose pain shall burn, and alter, and be bliss! i am: no word beside that solemn one reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a f

ALEISTER CROWLEY EQUINOX EQ I 6

s light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty sea [the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguesse

ALEX SANDERS THE KING OF THE WITCHES

ngs of shoe .laoes which can leave. permanent scars. on the last stroke, the high priestesssays 'youha,ve bravely passed the test, art ready to swear that thou wilt always be true to the art and ever ready to protect, help and defend thy brothers and sisters of the wicca,evq1 thcmgh it shpuld cost thee thylife?'whenhe replies that he is, he is toldtosay 'i [then his witch name, in the presence of the mighty ones, do of my own free will and accord most solemnly swear that i will ever keep secret and never reveal the secrets of the art except it be to a proper person, properly prepared within a circle such as i am now in 'all this i swear by my hopes of a future life, mindful that my measure has been taken and may my weapons tum against me if! break my solemn oath' two male witches help him

ALEXANDRIAN BOOK OF SHADOWS OCCULT

into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is re

orth deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r, if available. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face sou

ich may sting somewhat as a reminder that h. has been deliberately restrained. hierophant then says: h: bravely thou hast passed the test. art thou ready to swear that thou wilt always be true to the art, c: i am, h: art thou ever ready to help, protect and defend thy brothers and sisters of the art, even though it should cost thee thy life, c: i am, h: then say after me: i, n, in the presence of the mighty ones, do of my own free will and accord, most solemnly swear, without any reservation in me whatever, that i will ever keep secret, and never reveal, the secrets of the art, except it be to a proper person, properly prepared within a circle such as i am now in. this i swear by my hopes of a future life, mindful that my measure has been taken; and may my weapons turn against me if i brea

now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought thee in these ways. abide with me; but let me place my cold hand on thy heart. she replied: i love thee not. why dost thou cause all things that i love and take delight in to fade and die? death replied 'lady 'tis age and fate, against which i am helpless. age causes al

east [s, w, n; the thrice consecrated high priestess greets you and thanks you. notes published in janet and stewart farrar's the witches' wayand stewart farrar's what witches do (probably a few other places too, but these are the ones i'm sure of) the farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [to

ol. use of the cords. 7. the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must have the absolute will to succeed, the firm belief that you can do so and the determination to win through against all obstacles. 1. 2. preparation. you must be properly prepared. 3. invocation. the mighty ones must be invoked. consecration. the circle must be properly cast and consecrated and you must have properly consecrated tools. 4. 5. purification. you must be purified. hence there are 5 things necessary before you can start, and then 8 paths or ways leading to the centre. for instance, you can combine 4, 5, 6, 7, and 8 together in one rite; or 4, 6 and 7 together with 1 and 2, or w

nt and tutor this may easily be avoided by both parties from the onset, by firmly resolving in their minds that if any fondness ensues it shall be that of a brother and sister, or parent and child, and it is for this reason that a man may only be taught by a woman and a woman by a man, and that man and man or woman and woman should never attempt these practices together, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady passes by

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

h the watery plane, washed by the swirling tides; it passes through the nethermost hell, down into densest maya, and ends within the latent fire, the molten lake of fiercest burning, touching the denizens of fire, the agnichaitans of the scarlet heat. where mounts the ladder's length? where is its consummation? it mounteth through the radiant spheres, through all their six divisions. it riseth to the mighty seat within the final fifth, and passeth from that mighty seat to yet another greater. who sits upon that mighty seat within the final fifth? he with the name we mention not, save in utter adoration; the youth of endless summers, the light of life itself, the wondrous one, the ancient one, lord of venusian love, the great kumara with the flaming sword, the peace of all the earth. sits h

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

id in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved themselves, and varied forms appeared. each took its place, each in the sphere ordained. they waited for the sacred flood to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their w

each in the sphere ordained. they waited for the sacred flood to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greate

builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grad

ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of varuna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic motion increased the endless flow. the ripple of the forms was seen "aum" said the mighty one "let the builders deal with matter" the molten solidified. the

forms of maya. when the rocky strata were completed the work stood in completion. the builders of the lowest grade announced the work was finished. forth from the rocky strata emerged the covering next. the builders of the second agreed the work was done. the first and second on the upward way stood forth in fourfold form. the inner five was somewhat seen by those whose sight was keen "aum" said the mighty one, and gathered in his breath. the spark within the peopling third impelled to further growth. the builders of the lowest forms, manipulating densest maya, merged their production with the forms built by the watery ones. matter and water merged produced the third in time. ascension thus progressed. the builders worked in union. they called the guardians of the fiery zone. matter and w

ms, manipulating densest maya, merged their production with the forms built by the watery ones. matter and water merged produced the third in time. ascension thus progressed. the builders worked in union. they called the guardians of the fiery zone. matter and water mixed with fire, the inner spark within the form were blended all together- 14- a treatise on cosmic fire copyright 1998 lucis trust the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the higher three, and the cosmic fifth met at the great inbreathing. another sheath was formed. st

. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame

ALICE BAILEY THE LABOURS OF HERCULES

hercules longer swallows its tail, thus completing its cycle, but writhes and twists in space and out of the contortions of its writings it brings forth a perverted image of itself. but in eighteen we have the vision of the straight and narrow path: the dot has unfolded into the one and become the axis around which our life turns. at this step the initiate has faced this one divine truth and felt the mighty urge of the one life. henceforth he strives to make the twisted line subservient to the straight line (the key of destiny, h. a. and f. h. curtiss. pp. 246- 247. it is interesting to note also that we are told in the kabalah "the eighteenth path is called the house of influence. and from the midst of the investigation the arcana and hidden sense are drawn forth which dwell in its shade

APOCRYPHON OF JOHN

he light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had honored with a mighty voice. he came forth through the forethought. and the invisible, virginal spirit placed the divine autogenes of truth over everything. and he subjected to him every authority, and the truth which is in him, that he may know the all which had been called with a name exalted above every na

ons with him: understanding, love, and idea. and the fourth aeon was placed over the fourth light eleleth. and there are three other aeons with him: perfection, peace, and wisdom. these are the four lights which attend the divine autogenes (and) these are the twelve aeons which attend the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (app

autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritual, invincible power. and he spoke and glorified and praised the invisible spirit, saying 'it is for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: th

BAPHOMANTIS LUCIFERIAN SATANIC MASS

infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy

BASIL VALENTINE TWELVE KEYS

matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on an equality with the bird from the south. for the animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile spirits in a deep spring whose waters never fail, that they may becom

BLAVATSKY H P ANTHROPOGENESIS

. these were set apart among the seven. they became narrow-headed. the third were ready "in these shall we dwell" said the lords of the flame. 25. how did the manasa, the sons of wisdom, act? they rejected the self-born. they are not ready. they spurned the sweat-born. they are not quite ready. they would not enter the first egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast

done its duty in this round, and. on the field of ida, the field of resurrection (for the fifth round, the sons of the highest gods assembled, and in them their fathers rose again (the egos of all their past incarnations. they talked of the past and the present, and remembered the wisdom and prophecies of their ancestor which had all been fulfilled. near them, but unseen of them, was the strong, the mighty one, who rules all things. and ordains the eternal laws that govern the world. they all knew he was there, they felt his presence and his power, but were ignorant of his name. at his command the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace wa

and the divine races, with which even theology, in whose sight they are all "the accursed cainite races" now begins to busy itself. but the action of "spiritual progenitors" of that race has first to be disposed of. a very difficult and abstruse point has to be explained with regard to stanzas 26 and 27. these say- 26. when the sweat-born produced the egg-born, the two-fold (androgyne third race, the mighty, the powerful with bones, the lords of wisdom said "now shall we create (a. why "now- and not earlier? this the following sloka explains- 27 (then) the third (race) became the vahan (vehicle) of the lords of wisdom. it created sons of "will and yoga" by kriyasakti (b, it created them, the holy fathers, ancestors of the arhats (a) how did they create, since the "lords of wisdom" are iden

) are for those who fear him (dunlap "mysteries of adonis" xi "al (el) is terrible in the great sod of the kadeshim (the priests, the holy, the initiated, psalm lxxxix, 7 (ibid. the kadeshim were very far from holy (vide part ii "the holy of holies "the members of the priest-colleges were called sodales" says freund's "latin lexicon (iv. 448 "sodalities were constituted in the idaean mysteries of the mighty mother" writes cicero in de senectute("mysteries of adonis* the priests of baal who jumped over the fires. but this was a hebrew term and a local one "saraph "fiery or flaming venom[[vol. 2, page] 213 the seventh son of the seventh son. philosophers ignored the seven in their genetical accounts and gave only four. thus the mexican local genesis has "four good men" described as the four

a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e

eral one. this idea and representative notion is that of the all-powerful champion- child-like in his 'virgin innocence- so powerful that this god-filled innocence (the seraphim 'know most' the cherubim 'love most) can shatter the world (articulated, so to use the word- in the magic of lucifer, but condemned) in opposition to the artful constructions (this 'side-life) of the magnificent apostate, the mighty rebel, but yet at the same time the 'light-bringer' the lucifer, the 'morning star' the 'son of the morning- the very highest title 'out of heaven 'for in heaven it cannot be, but out of heaven it is everything. in an apparently incredible side of his character- qualities are of no sex- this archangel, st. michael, is the invincible, sexless, celestial 'energy- to dignify him by his gra

on the lemurian continent, separated from their earliest tribes into the righteous and the unrighteous; into those who worshipped the one unseen spirit of nature, the ray of which man feels within himself- or the pantheists, and those who offered fanatical worship to the spirits of the earth, the dark cosmic, anthropomorphic powers, with whom they made alliance. these were the earliest gibborim "the mighty men of renown in those[[footnote(s* the "gods of the elements" are by no means the elementals. the latter are at best used by them as vehicles and materials in which to clothe themselves* cain was the sacrificer, as shown at first in chap. iv. of genesis, of "the fruit of the ground" of which he was first tiller, while abel "brought of the firstlings of his flock" to the lord. cain is t

tertullian save in the writings of eusebius "the veracious" are inclined to doubt it[[vol. 2, page] 279 christendom is idolatrous. tated everywhere the use of titanic powers, and which tradition associates in all countries with the ideas about giants, volcanoes and magic (page 48) in the same work above cited of the abbe pegues, the author wonders why in bible and tradition the gibborim (giants, the mighty ones) the rephaim, or the spectres (phantoms, the nephilim, or the fallen ones (irruentes- are shown "as if identical, though they are all men, since the bible calls them the primitive and the mighty ones- e.g, nimrod. the "doctrine" explains the secret. these names, which belong by right only to the four preceding races and the earliest beginning of the fifth, allude very clearly to th

ork of man unless, indeed, he digs in caves like the people of kor, and then mayhap the sea swallows them, or the earthquake shakes them in. yet were not these people utterly destroyed, as i think. some few remained in the other cities, for their cities were many. but the barbarians. came down upon them, and took their women to wife, and the race of the amahagger that is now is a bastard brood of the mighty sons of kor, and behold it dwelleth in the tombs with its fathers' bones (pp. 180, 181) here the clever novelist seems to repeat the history of all the now degraded and down-fallen races of humanity. the geologists and anthropologists would place at the head of humanity as descendants of homo primigenius, the ape-man, of which "no fossil remains are as yet known to us" but (which "were

ould preserve the records of such faunal alterations; and there would be presented the phenomena of 'colonies 're-apparitions' and other faunal dislocations in the vertical and horizontal distributions of fossil remains. these phenomena are well known to the student of geology("effects of astronomical changes[[vol. 2, page] 326 the secret doctrine. that the periodical sinking and re-appearance of the mighty continents, now called atlantis and lemuria by the modern writers, is no fiction, will be demonstrated in the section in which all the proofs of the same have been collated together. the most archaic sanskrit and tamil works teem with references to both continents. the seven sacred islands (dwipas) are mentioned in the surya siddhanta, the oldest astronomical work in the whole world, an

BLAVATSKY H P COSMOGENESIS

et hold of it, you still hope to subject to your measurements the mystery of the secret sciences which emanate from that deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spread throughout the depths" of space. from an astronomical point of view this is easy of explanation: it is the "milky way" the world-stuff, or primordial matter in its first form. it is more difficult, however, to explain it in a few words or even lines, from the standpoint of occult science and s

f of the aeons[[vol. 1, page] 196 the secret doctrine. rebellious angels do, and about what they are consulting* they say 'let us call for the world, and let us call the 'powers' into existence" the genii are the principes, the "sons of light" but thou art the "messenger of life* and in order to counteract the influence of the seven "badly disposed" principles, the progeny of spiritus, cabar-zio, the mighty lord of splendor, produces seven other lives (the cardinal virtues) who shine in their own form and light "from on high* and thus reestablish the balance between good and evil, light and darkness. here one finds a repetition of the early allegorical, dual systems, as the zoroastrian, and detects a germ of the dogmatic and dualistic religions of the future, a germ which has grown into su

fragment as esoteric teaching only because it is undeniably ancient. let us now compare the above with a like invocation in the hindu scriptures- undoubtedly as old, if not far older. here it is parasara, the aryan "hermes" who instructs maitreya, the indian asclepios, and calls upon vishnu in his triple hypostasis "glory to the unchangeable, holy, eternal supreme vishnu, of one universal nature, the mighty over all; to him who is hiranyagarbha, hari, and sankara (brahma, vishnu, and siva, the creator, the preserver, and the destroyer of the world; to vasudeva, the liberator (of his worshippers; to him whose essence is both single and manifold; who is both subtile and corporeal, indiscreet and discreet; to vishnu the cause of final emancipation, the cause of the creation, existence, the[[v

or the circle with its central point. the brazen serpent had no such holy meaning as that; nor was it, in fact, glorified above the "fiery serpents" for the bite of which it was only a natural remedy. the symbological meaning of the word "brazen" being the feminine principle, and that of fiery, or "gold" the male one* in the book of the dead, as just shown, reference is often made to the egg. ra, the mighty one, remains in his egg, during the struggle between the "children of the rebellion" and shoo (the solar energy and the dragon of darkness (ch. xvii. the deceased is resplendent in his[[footnote(s* and this only because the brazen serpent was lifted on a pole! it had rather a reference to mico the egyptian egg standing upright supported by the sacred tau; since the egg and the serpent a

opriated the offerings which are our portion, taking care not to transgress the precepts of the veda. although we, as well as they, are parts of thee. engaged as they are in the paths prescribed by the holy writ. it is impossible for us to destroy them. do thou, whose wisdom is immeasurable (ameyatman) instruct us in some device by which we may be able to exterminate the enemies of the gods "when the mighty vishnu heard their request, he emitted from his body an illusory form (mayamoha "the deluder by illusion) which he gave to the gods and thus spake "this mayamoha shall wholly beguile the daityas, so that being led astray from the path of the vedas, they may be put to death. go then and fear not. let this delusive vision precede you. it shall this day be of great service unto you, o gods

i is material to it (the logos, as any material object is material to us. this mulaprakriti is no more parabrahmam than the bundle of attributes of a pillar is the pillar itself; parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it. parabrahmam by itself cannot be seen as it is. it is seen by the logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter "parabrahmam, after having appeared on the one hand as the ego, and on the other as mulaprakriti, acts as the one energy through the logos" and the lecturer explains what he means by this acting of something which is nothing, though it is the all, by a fine simile. he compares the logos to the sun through which light and heat radiate, but whose energy, light and

ircle or manifested god is as unknown to us, except through its manifested universe, as the one, though easier, or rather more possible to our highest conceptions. this logos which sleeps in the bosom of parabrahmam during pralaya, as our "ego is latent (in us) at the time of sushupti, sleep; which cannot cognize parabrahmam otherwise than as mulaprakriti- the latter being a cosmic veil which is "the mighty expanse of cosmic matter- is thus only an organ in cosmic creation, through which radiate the energy and wisdom of parabrahmam, unknown to the logos, as it is to ourselves. moreover, as the logos is as unknown to us as parabrahmam is unknown in reality to the logos, both eastern esotericism and the kabala- in order to bring the logos within the range of our conceptions- have resolved th

ry cycle of 4,320,000, the seven (or, as some nations had it, eight) great gods, descended to establish the new order of things and give the impetus to the new cycle. that eighth god was the unifying circle or logos, separated and made distinct from its host, in exoteric dogma, just as the three divine hypostases of the ancient greeks are now considered in the churches as three distinct personae "the mighty ones perform their great works, and leave behind them everlasting monuments to commemorate their visit, every time they penetrate within our mayavic veil (atmosphere" says a[[footnote(s* 31415, or[[pi. the synthesis, or the host unified in the logos and the point called in roman catholicism the "angel of the face" and in hebrew[[hebrew "who is (like unto, or the same) as god- the manife

of the reflection* that "matter" is just like the reflection in a mirror of the flame from a "photogenic" lamp-wick* see "five years of theosophy" p. 258- answer to this speculation of herschell's[[vol. 1, page] 531 sun-force and earth-force. in the central sun of our system be the source of all that life which crowds the earth, and without doubt overspreads the other planets, to which the sun is the mighty minister. occultism answers these queries in the affirmative; and science will find this to be the case, one day. again, on p. 156, mr. hunt writes "but regarding life- vital force- as a power far more exalted than either light, heat, or electricity, and indeed capable of exerting a controlling power over them all (this is absolutely occult "we are certainly disposed to view with satisf

idence even our "septenary" doctrine seems to force the hand of science. if we understand rightly, chemistry speaks of fourteen groupings of primitive atoms- lithium, beryllium, boron, carbon, nitrogen, oxygen, fluorine, sodium, magnesium, aluminium, silicon, phosphorus, sulphur and chlorine; and mr. crookes, speaking of the "dominant atomicities" enumerates seven groups of these, for he says "as the mighty focus of creative energy goes round, we see it in successive cycles sowing in one tract of space seeds of lithium, potassium, rubidium, and caesium; in another tract, chlorine, bromine, and iodine; in a third, sodium, copper, silver, and gold; in a fourth, sulphur, selenium, and tellurium; in a fifth, beryllium, calcium, strontium, and barium; in a sixth, magnesium, zinc, cadmium, and m

BLUE EQUINOX

ves; they must cross trackless wastes and unfathomed oceans; to await thee is the end, not the beginning. 63. let darkness cover up the writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. liber lxv 77 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine

wered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and be

g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f reconcilers child of powers of waters j lord of gates of matter u the pantacle of frater v.i.o

answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall 1 give it unto thee? live thou and thy children as i and my fathers have lives, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as

BOOK OF ENOCH

disturbed the waters in that place, a smell of sulphur was produced, and it was associated with those waters. and that valley of the angels, who led men astray, burns under the ground. 67.7] and through the valleys of that same area, flow out rivers of fire where those angels will be punished, who led astray those on the dry ground. 67.8] and in those days, those waters will serve the kings, and the mighty, and the exalted, and those who dwell upon dry ground, for the healing of soul and body, but also for the punishment of the spirit. and their spirits are so full of lust that they will be punished in their bodies, for they denied the lord of spirits. and they see their punishment every day yet they do not believe in his name. 67.9] and the more their bodies are burnt, the more a change

rd. 67.11] and those same waters will undergo a change in those days; for when those angels are punished in those days, the temperature of those springs of water will change, and when the angels come up, that water of the springs will change, and become cold. 67.12] and i heard the holy michael answering and saying "this judgment, with which the angels are judged, is a testimony for the kings and the mighty who possess the dry ground. 67.13] for these waters of judgment serve for the healing of the bodies of the kings, and for the lust of their bodies; but they do not see, and do not believe, that these waters will change, and will become a fire which burns forever" 68.1] and after this, my great-grandfather enoch gave me the explanation of all the secrets, in a book, and the parables that

the righteous are revealed, the sinners will be judged, and the impious driven from the presence of the righteous and the chosen. 38.4] and from then on, those who possess the earth will not be mighty and exalted. nor will they be able to look at the face of the holy ones, for the light of the lord of the spirits will have appeared on the face of the holy, the righteous, and the chosen. 38.5] and the mighty kings will at that time be destroyed and given into the hand of the righteous and the holy. 38.6] and from then on no one will be able to seek the lord of spirits for their life will be at an end. 39.1] and it will come to pass in these days that the chosen and holy children will come down from the high heavens and their offspring will become one with the sons of men. 39.2] in those day

BOOK OF JASHAR

ad slain. so he spoke to the people "you cannot see the peace that i have given you, so let us build a tower for god. you have forgotten the warfare that i ended, so let us make blood sacrifices at the new moon. then you will see and remember, and you will know that god still inhabits our kingdom" thus nimrod reigned until his death, and he was entombed in the high tower, and everyone mourned how the mighty had fallen. the people were afraid of being divided, so nimrod was succeeded by other kings. but each king was driven to exalt his own name, and the tower of each generation was built higher than before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into i

BOOK T

pectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermi

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

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

it; the mother and bringer-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. it is therefore symbolized by a figure seated upon a throne: but also clothed in armour. the four princes these princes are figures seated in chariots, and thus borne forward. they represent the vau forces of the name in each suit: the mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unle

s his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess powerful and terrible: a queen of queens- an empress- whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is

BOOK OF PLEASURE

r hands in the main road. even with the proper implements and accurate knowledge of place, etc, may be but the acquisition of what you possessed long ago. there is a great doubt as to whether it is hidden, except by the strata of your experience and atmospheres of your belief. the pertinent question now proposed by "thee" should be asked by those desirous of some measure of genius. my answer like the mighty germ is in agreement with the universe, simple and full of deep import and for a time extremely objectionable to your ideas of good and beauty. listen, attentively, o! aspirant, all agog for information, to my answer, for by living the meaning thou shalt truly be freed from the bondage of constitutional ignorance. thou must live it thyself; i cannot live it for thee. the chief cause of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

for the cod. diana, of course, was a roman goddess and pan was a greek god! their connection with the welsh must be one of the mysteries! figure 2.1 goddess: arada/arawhon 16/ buckland's complete book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. age causes all th

ls of the barrow was she challenged yet recognized and passed. the multitude of souls within cried joyfully to see her yet could she not tarry as she sought her stolen light. the infamous loki left no trail to follow, yet was he everywhere past seen. those to whom she spake held to freya (that) loki carried no jewel as he went by. where, then, was it hid? in despair she searched an age. hearhden, the mighty smith of the gods, did arise from his rest to sense the bewail-ment of the souls to freya's sorrow. striding from his smithy, to find the cause of the sorrow, did he espy the silver circlet where loki mischief-maker had laid it: upon the rock before his door. then was all clear. as hearhden took hold ofbrosingamene (then did) loki appear before him, his face wild with rage. yet would lo

ce over the ape in the future hunt. the performance goes through the stalking of the ape to the actual killing, by blowpipe. an interesting point, however, is the inclusion in the song of the ape's feelings and the reactions of its family to its death" witchcraft from the inside raymond buckland, llewellyn, mn1971 enter the darkness. yet do we do so gladly, for we know it to be but the turning of the mighty wheel of the year" priestess "at this time of the year the gates between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary greatly and may be based on any of a number of themes, including local beliefs a

we're off to the sabbat so don't be late" priest/ess "to the sabbat" all "to the sabbat" with priest and priestess leading, the coven move deosil around the circle, walking or dancing. circle as many times as you wish. priest/ess starts a hymn to the gods and all join in. finally all halt and stop singing. covener "the powers of life and death are held by the gods" covener "great is the power of the mighty ones" covener "god is old yet young" covener "and the power is his" then follows an enactment of a seasonal motif (e.g. death and rebirth of the god, leading to a great harvest; thinning of plants, toward a better harvest; strength and testing; killing of older god by younger god, with funeral games to honor the dead one. bell is rung seven times. covener "in the midst of our lady's rul

light and life to you, so is it meet that you should give to others. let us all share all that we have with those who have nothing" returning to the altar, priest assumes the god position. led by priestess, coveners move around to bow before priest and to lay an offering* at his feet. priest "now may you know the true j oy of giving. so be it" all "so be it" priest/ess "we wiccans give thanks to the mighty ones for the richness and goodness of life. as there must be rain with the sun, to make all things good, so must we suffer pain with our joy, to know all things. our love is ever with the gods, for though we know not their thoughts, yet do we know their hearts that all is for our good. mighty ones, bless us now. keep us faithful in thy service. we thank you for the crops; for life; for

ice sabbat the altar cloth and the candles should be purple. the circle may be decorated with holly, mistletoe, ivy, etc. there is a cauldron in the south, filled with kindling. the priest's horned helmet is beside the altar. short tapers (one for each covener) lie on the altar. the bell is rung three times. priest sits or kneels in the center of the circle. covener "blessed are the gods who turn the mighty wheel" covener "welcome, thrice welcome, to yule; the turning point of winter is upon us" covener "here is an end to the solar year" lesson seven: meditation, dreams and the minor sabbats 193 covener "but here, too, is a new beginning" priestess "brothers, sisters, friends. let us show our love by sending forth our power and our strength to he who is the sun god. at this turning of the

by arnold words by ray buckland appendix d: music and chants/ 251 six power raising chants (1) we are the children of the night. gentle are we yet feel our might (2) singing, dancing, chanting low. power building. let it go (3) round and round this esbat site; power build to work our rite (4) brother and sister, together we sing. directing the forces that our wills bring (5) we are the spokes of the mighty wheel; this power we raise that all might feel (6) deosil circle round about; building the power, let it go with a shout! some simple chants make up your own tunes for them. elements east; air! south; fire! west; water! north; earth! dance round; jump higher; born; live; death; rebirth! work the magick swing the censer, light the light; circle round in starlit night. chant the words and

BUDGE E

es after the manner of this figure which is depicted at the east of the hidden house of the tuat, and if a man knoweth their names whilst he is upon earth, and knoweth their places in amenti [he shall attain p. 188 to] his own place in the tuat, and he shall stand up in all places which belong to the gods whose voices (or, words) are maat, even as the divine sovereign chiefs (tchatcha) of ra, and the mighty ones of the palace (pharaohs, and [this knowledge] shall be of benefit to him upon earth" in the middle register are- 1. the boat of the sun, with the god afu standing under a canopy formed by the serpent mehen. click to view the boat of afu, the dead sun-god, in the ninth hour. 2. the, twelve sailors of ra, each of whom stands upright, and holds a paddle in his hands; their names are

he goddesses are netheth, and kenat, respectively. each goddess is depicted in the act of sitting, but lacks a seat or throne. the text which refers to these scenes reads "of those who are in this picture [the two goddesses on] the left come forth from the double serpent manenui, and [the two] on the right come forth from the axe setfit. they gather together the souls on earth, and they make pure the mighty spirits in the tuat by the hidden figures which are therein, and [afterwards] they swallow their own spirits (or, souls) after this great god hath passed them by" 5. eight goddesses, who stand upright, and hold an ankh p. 219 in their right hands, and a sceptre in their left; they face the ape god, whose tail is stiffened out under him in such a manner as to form a seat for him, and who

CASE PAUL F THE BOOK OF TOKENS

ne being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the father. 6 behold, this is the fire of the breath of the mighty ones, and it appeareth as a flame of separation. this living flame is the power of the anointed one, the power of the mighty thunders of the swift flash which divideth the one into the two, and in its return absorbeth the two into the perfect unity [182] comment on shin* s h i n, pronounced sheen. transcribed as "sh. the number 300. meaning: tooth, or fang. the perpetual intelligence. 1

rine as that given in the meditation on zain. binah is the great sea, and the root of waters, and chokmah is the father, and the root of fire. 6 the fire in chokmah springs from the descent of the primal whirling motion which begins in kether, and it descends through the path of aleph, to which is attributed ruach, r v ch, the life-breath. the ruach elohim is what the text means by" the breath of the mighty ones, and ruach elohim is r v ch a l h i m, which words add up to 300, the value of shin. it is on this account that shin is called the "holy letter. it is said to appear as a flame of separation because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant sp

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to me as an eager child and when you weep solitary tears in your pillow when your dreams have dissolved into ashes 'i hold the key to the mysteries of existence and the universe, but these i will share with all who come with willing heart and open mind. for they are not hidden from you, but are all round you in every season. i am in the moon as she passes through the sky, in the fertile earth and the mighty waters, for i am them as i am part of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in you

will need to work or dance and cast your circle accordingly (deities in the cosmos with measuring tapes are remarkably rare* using a taper lit from the candle you placed to the west of the cauldron, light the candle in the west of the circle. if working in a group, this should be done by the person standing by the west candle. as you light the candle of the west say: i call upon the guardians of the mighty oceans, the inland seas, the straits and the channels between land to protect my/our undertakings and to create this circle of light. may the circle be unbroken to keep all within from harm* re-light the taper if necessary from the west candle. carry the taper of light to the candle in the north, creating an arc of light. light the candle in the north (if working in a group, the taper i

flowers. you will need a large crystal or glass bowl for this ritual. such bowls, frequently used in magick, are often obtainable cheaply from car boot or garage sales* pour sacred water into the crystal bowl so that it is about half-full* pass over the bowl three times deosil a silver coloured knife, or a traditional tool related to air, saying: one, twice, three times, by this blade of air, by the mighty winds and the boundless sky, thrice thus do i charge this water with power and protection against all who would do or wish me harm* dip a small piece of white cotton or flannel into your sacred water, saying: wash away the sorrow, wash away the pain, father sky and sister water, let but peace remain* tie the cloth to a healing tree, such as ash, birch, aspen or willow (failing this, any

les and the wise ways of the ancestors this [name the tool(s] of magick and healing, that my work may be rooted in what is possible and help create abundance and prosperity for others and the land, as well as for my own needs. seite 119 wicca01.txt* next, draw a circle of smoke deosil in the air around them, using a frankincense or myrrh incense stick, saying: father sky, charge with the power of the mighty winds and the limitless potential of the cosmos this [name the tool(s] of magick and healing, that my work may be focused, filled with energy and bring positive change to ever-widening horizons* now, using a golden or scarlet candle in a broad-based candle-holder, mark an inner circle of fire in the air, around the artefact(s, saying: brother fire, charge with the power of ancient ritua

COLLIER IRENE CHINESE MYTHOLOGY

e the superior force; you are nothing more than a cowardly tyrant. then zurong whirled and drew up all his strength. he inhaled every particle of heat, spark, and ember in his being, and blew out a blast of fire at the rebel warriors. the heat of his flames scorched and burned the sea creatures to cinders inside their own armor. the sea became a floating mass of grit, shell, and ash. water war 45 the mighty gong was defeated, his army dead or dispersed. all the gods rejoiced in gong s defeat. humiliated, gong fled to the west until he reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sharp mountain peak and sent it flying upward, punching a huge hole in the sky. the dome of heaven, already fractured from the gods wrestling match, no

obster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who struggled with the mighty rivers that flooded the country each year. according to ancient myths, the yellow emperor had a pile of magic dirt that could absorb water. his grandson kun stole the magic earth and dropped little balls of dirt wherever he went. the dirtballs swelled into huge, fertile mounds of soil as they absorbed water. the peasants then scooped up the fertile soil and spread it over their sopping

COVENANT OF SAMYAZA

od. now these are the names of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the heroes, the mighty and renown, of ancient days. our gift supplemented that of satanael's, being the gift of the arts of civilization, the knowledge of kosmos and earth. verily did we become the fathers of civilization, of all arts among man. these are the arts which we did teach unto man: azazyel taught metallurgy, the making of weapons, the workmanship of jewellery, the use of precious stones, of paint

pon him pointed stones, until he was buried in darkness, after which on final judgement he is to be cast into fire. and upon azazyel war held the whole responsibility for the change of earth, as he had taught man so much of the arts of civilization and the secrets of earth and kosmos. and to gabriel did demiurge command the gibborim our sons, be slaughtered. we wept at the deaths of our children, the mighty of earth, for nephilim, gibborim, watchers and man could prevail not against the wiles and numbers of demiurge and his host. and michael declared unto me that the greatest crime had been committed by laying with the daughters of man, to enjoy a carnal life and children, for such is not angels and sons of god. and when our sons, gibborim, shall be slain before our eyes, we shall be bound

DAVID ICKE THE BIGGEST SECRET

ams. among joseph kennedys contacts inbritain when he was us ambassador to the court of st jamess in london were theastors and the rothschild bloodline offshoot, the sassoons. another intimate friend wassir john wheeler-bennett, a leading executive of the royal institute of internationalaffairs. joseph kennedys wife, rose, came from the black nobility fitzgerald family.the fitzgeralds were one of the mighty black nobility clans of italy which supportedwilliam the conquerors conquest of england in 1066. this established black nobilityrule of the british isles via ancient families like the st. clairs/sinclairs. so the f injfk was a black nobility family going back thousands of years. roses father andjfks grandfather was john e (honey fitz) fitzgerald, the vote-rigging mayor ofboston. the fit

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

hysical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a human soul to do with as as it may please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every

DEMONIC BIBLE

s, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodaretahe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe el tavi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad iel (dee) the mighty sounds have entered into the third angle, and are become as olives in the olive mount looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters, unto whom i fastened 19 pillars of gladness and gave them vessels to water the earth with her creatures, and they are the brothers of the first and second and the beginning of their own seats whi

with her creatures, and they are the brothers of the first and second and the beginning of their own seats which are garnished with 69,636 continually burning lamps whose numbers are as the first, the ends, and the contents of time. therefore come you and obey your creation, visit us in peace and comfort. conclude us as receivers of your mysteries; for why? our lord and master is all one (lavey) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and th

sh a sustenance beyond the grave. to bind to the earth. a funerary call (enochian) oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso! salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) the mighty seat groaned and there were 5 thunders which flew into the east and the eagle spake and cried with a loud voice, come away, and they gathered themselves together in the house of death of whom it is measured and it is as they are whose number is 31. come away, for i have prepared a place for you. move therefore and shew yourselves, open the mysteries of your creation. be friendly unto me

spake and cried with a loud voice, come away, and they gathered themselves together in the house of death of whom it is measured and it is as they are whose number is 31. come away, for i have prepared a place for you. move therefore and shew yourselves, open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) the mighty throne growled and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became those of whom it measured, and they are the deathless ones who ride the whirlwinds. come away! for i have prepared a place for you. move therefore, and show yourselves! unveil the mysteries of your c

the rotten: no place let it remain in one number: add and diminish until the stars be numbered. arise, move and appear before the covenant of his mouth which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of undefiled knowledge (lavey) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the earth, let her

DION FORTUNE MYSTICAL QABALA

have observed that god is referred to under divers titles, as the lord, as the lord god, as the father, and by several other appellations. now these are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and give them expression, and assigned to the sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43 7. in yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enablin

fests in it. if this is not done, the forces belonging to the sphere on the elemental levels may get out of hand and cause difficulties. starting under the presidency of the divine name, however, no evil can enter. 23. having adored the creator and sustainer of all under [page 70] mystical qabala page 47 his holy name in the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up that level of evolution and continue to function in the corresponding aspect of nature. we ask the blessing of the archangel, and beg that he will bid the order of angels assigned to that sphere that they shall be friendly and helpful towards us in the realm of nature in which they function. by the time we have done this, we

ce to the elucidation of the binah principle functioning in polarity with chokmah, for not otherwise can it be understood, for it is essentially a principle of polarity, we can now consider the significance of the [page 156] symbolism assigned to the third sephirah. this falls into two divisions- the great mother aspect and the saturn aspect, for both these attributions are given to binah. she 15 the mighty mother of all living, and she is also the death principle; for the giver of life in form is also the giver of death, for form must die when its use is outworn. upon the planes of form, death and birth are the two sides of the same coin. 43. the mother aspect of binah finds expression in the title of marah, the sea, which is given her. it is a curious fact that venus-aphrodite is represe

its allegiance to the one god, i am that i am. the sword must not be cursed as an instrument of the devil, but blessed and dedicated in mystical qabala page 124 order that it may never be unsheathed in an unrighteous cause. it must not be cast aside in an impracticable pacifism, but placed at god's service; so that when the command goes forth that the evil thing shall not be suffered any longer, the mighty khamael, archangel of geburah, may lead the seraphim into battle, not in destructive rage, but temperately and impersonally in god's service in order that evil may be cleared up and good prevail. iii 28. so much has already been said concerning the nature of geburah that a great deal does not remain to say in the analysis of the attribution. 29. the yetziratic text tells us that the fif

le the magician to gather himself together for his work, but the power of imaginative sympathy is essential to enable him to make his contacts. for it is only through our power to enter imaginatively into the life of types of existence different to our own that we can mystical qabala page 167 pick up our contacts with the forces of nature. to attempt to dominate them by pure will, cursing them by the mighty names of god if they resist, is sheer sorcery. 18. as we have already noted, it is through the correspond mg factors in our own temperaments that we come into touch with the forces of nature. it is the venus within that puts us in touch with the influences symbolised by netzach. it is the magical capacity of our own mind that puts us in touch with the forces of the sphere of hod-mercury

in the negative pillar of the tree have the word elohim as part of the god name. tetragrammaton elohim in binah; elohim gebor in geburah; and elohim tzabaoth in hod. 31. the word tzabaoth means a host or army, and 50 we get the idea of the divine life manifesting in hod by means of a host of forms ensouled with force, in contradistinction to the fluidic activity of netzach. 32. the assignation of the mighty archangel michael to hod again gives us food for thought. he is always represented as trampling upon a serpent and piercing it with a sword, and frequently holds in his hand a pair of balances, symbolic of equilibrium and expressive of the same idea as the yetziratic words "mean of the primordial" 33. the serpent upon which the great archangel treads is primitive force, the phallic serp

intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spiritual experience: vision of the holy guardian angel. virtue: discrimination. mystical qabala page 181 vice: av

DION FORTUNE PSYCHIC SELF DEFENSE

e tuned to the key-note of asserting god's dominion over all existence, the aim of the operator being to align himself with cosmic law and cause the power of god to deal with the interference. the circle being formulated, the operator, ceasing to visualise the sword but still visualising the circle, 86 of 103 clasps his hands in prayer, and raising them above his head towards the east, prays" may the mighty archangel raphael protect me from all evil approaching from the east" turning to the south he repeats the same formula in prayer to gabriel. turning to the west, he invokes michael. turning to the north he invokes uriel. facing to the east again, and thus completing the circle, he repeats the formula of the qabalistic cross. this formulation of the magic circle is especially valuable fo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; to thee are obedient the stars in the heights, and thou openest the mighty gates. thou art the lord to whom hymns of praise are sung in the southern heaven, and unto thee are adorations paid in the northern heaven. the never setting stars (6) are before thy face, and they are thy thrones, even as also are those that never rest. an offering cometh to thee by the command of seb. the company of the gods adoreth thee, the stars of the tuat bow to the earth in ador

128] p. lxxx soul. the (505) powers of unas protect him; unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which (506) each god taketh upon himself, and be eateth the flesh of those who come to fill their bellies with the magical charms ill the lake of fire. unas is (507) equipped with power against the shining spirits thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power. unas hath taken his seat with his side turned towards seb (508) unas hath weighed his words with the hidden god) who hath no name, on the day of hacking in pieces the firstborn. unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink (509) unas devoureth men and liveth upon the gods

em in; and shesem hath cut them in pieces and boiled their members in his blazing caldrons (512) unas hath eaten their magical powers, and he hath swallowed their spirits; the great ones among them serve for his meal at daybreak, the lesser serve for his meal at eventide, and the least among them serve for his meal in the night (513) the old gods and the old goddesses become fuel for his furnace. the mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round unas hath shot into the caldrons the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial nile. unas is the great form, the f

right and truth, the first ennead which gave birth unto the other two enneads,[4] the being in whom every god existeth, the one of one,[5] the creator of the things which came into being when the earth took form in the beginning, whose births are hidden, whose forms are manifold, and whose growth cannot be known. the sacred form, beloved, terrible and mighty in his two risings, the lord of space, the mighty one of the form of khepera, who came into existence through khepera, the lord of the form of khepera; when he came into being nothing existed except himself. he shone upon the earth from primeval time [in the the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (5 of 10 [8/10/2001 11:23:38 am] form of] the disk, the prince of light and radiance. he giveth light and

moires publi s par les membres de la mission arch ologique fran aise au caire, t. i, p. 594 ff, and pll. 25-27. 3 a district of thebes on the east bank of the nile, the modern karnak. 4 see within, p: xcvii. 5. 6# neter netra. m. maspero translates "dieu exer ant sa fonction de dieu, dieu en activit de service" or "dieu d isant] p. cvi conception.[1] he is the prince of princes, the mightiest of the mighty, he is greater than the gods, he is the young bull with sharp pointed horns, and he protecteth the world in his great name 'eternity cometh with its power and bringing therewith the bounds) of everlastingness' he is the firstborn god, the god who existed from the beginning, the governor of the world by reason of his strength, the terrible one of the two lion-gods,[2] the aged one, the f

long life and multiplieth the years of those who are favoured by him, he is the gracious protector of him whom he setteth in his heart, and he is the fashioner of eternity and everlastingness. he is the king of the north and of the south, amen-ra, king of the gods, the lord of heaven, and of earth and of the waters and of the mountains, with whose coming into being the earth began its existence, the mighty one, more princely than all the gods of the first company thereof" theories of the origin of the gods. with reference to the origin of the gods of the egyptians much useful information may be derived from the pyramid texts. from them it would seem that, in the earliest times, the egyptians had tried to think out and explain to themselves the origin of their gods and of their groupings

e carried into effect by ptah and khnemu. he was self produced, and was the great god of the earth, air, sea and sky; and he united in himself the attributes of many gods. he was the scribe of the gods, and, as such, he was regarded as the inventor of all the arts and sciences known to the egyptians; some of his titles are "lord of writing "master of papyrus "maker of the palette and the ink-jar "the mighty speaker "the sweet tongued; and the words and compositions which he recited on behalf of the deceased preserved the latter from the influence of hostile powers and made him invincible in the "other world" he was the god of right and truth, wherein he lived, and whereby he established the world and all that is in it. as the chronologer of heaven and earth, he became the god of the moon;

thoth. there is no one word which will exactly describe the egyptian conception of maat both from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it is clear that maat meant right, true, truth, real, genuine, upright, righteous, just, steadfast, unalterable, etc. thus already in the prisse papyrus it is said "great is maat, the mighty and unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female

acred animal, and for this reason probably the gods themselves were confounded. sebak-ra, the lord of ombos, is usually depicted in human form with the head of a crocodile, surmounted by, or, or.[3] amsu or amsi is one of the most ancient gods of egypt. he personified the power of generation, or the reproductive force of nature; he was the "father of his own mother" and was identified with "horus the mighty" or with horus the avenger of his father un-nefer or osiris. the greeks identified [1. see lanzone, op. cit, tav. 147. 2 recueil de travaux, iv, t. p. 45 (l. 394. 3. ibid, op. cit, tav. 353. 4 also read min and khem] p. cxxii him with the god pan, and called the chief city where his worship was celebrated khenimis,[l] after one of his names. he is depicted usually in the form of a man s

cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art heru-khuti (harmachis, the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of aukert (i.e, the netherworld, thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the p. 252 water, thou art sprung from nu, who fostereth thee and ordereth thy members. o thou who art crowned king

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. the new edition included atwood memorabilia and an introduction by walter leslie wilmshurst. sources: atwood, mary ann. a suggestive enquiry into the hermetic mystery. 1850. reprint, new york: arno press, 1976. atziluth one of the three worlds of the kabala; the supreme circle; the perfect revelation. according to eliphas levi, it is represented in the biblical book of revelation by the head of the mighty angel with the face of a sun. aubert, george (ca. 1920) nonprofessional french musical medium who claimed to play the piano under the control of classical composers. his performance was investigated in 1906 by the institut general psychologique in paris. various tests were devised to eliminate conscious operation. they asked him to play a mozart sonata blindfolded and started two gramop

s. ballou died at milford, massachusetts, august 5, 1890. sources: ballou, adin. autobiography of adin ballou, 1803.1890. lowell, mass: vox populi press, 1896. reprint, philadelphia: porcupine press, 1975. practical christian socialism. new york: fowler and wells, 1854. reprint, new york: ams press, 1974. primitive christianity and its corruptions. 3 vols. 1870.1900. balor in old irish mythology, the mighty king of the formorians, usually called balor of the evil eye. it was believed that he was able to destroy by means of an angry glance. when his eyelid became heavy with years, it is said that he had it raised by means of ropes and pulleys so that he might continue to make encyclopedia of occultism& parapsychology. 5th ed. balor 149 use of his magic gift. he was eventually killed by his

himself. what he actually exclaimed at the time was typical of the last ditch materialist unable to believe his own senses: spirit is the last thing i will give in to! briah in the kabala, briah is the third of the three stages of spirit progress, the three original ranks or classes. men are called upon to proceed from the lower to the higher. in the apocalypse briah is represented as the feet of the mighty angel with the face of the sun. briccriu an ulster chieftain surnamed of the poisoned tongue, mentioned in the myth of cuchulain, a medieval irish romance. it is said that on one occasion he asked certain warriors to a feast and raised the question which of them was the greatest. conall, laery, and cuchulain were selected, and a demon called the terrible was requested to decide the poin

bling, you note that from this conductor wires pass off without the window, and the electric fluid is conducted harmlessly away. on the instrument itself is inscribed in large letters the warning words, noli me tangere (do not touch me) nevertheless, your host does not fear. he approaches as boldly as if the flowing stream of fire were a harmless spark. armed with his insulated rod, he plays with the mighty power; he directs it where he will; he sends it into his batteries: having charged them thus, he shows you how wire is melted, dissipated in a moment, by its passage; how metals.silver, gold and tin. are inflamed, and burn like paper, only with most brilliant hues. he shows you a mimic aurora, and a falling star, and so proves to you the cause of those beautiful phenomena; and then he t

he actual inspiration of dickens is far from being absolutely established. it reads like dickens gone flat. in the same book he recorded some personally obtained automatic contributions to the solution of the mystery of edwin drood. dickens had a special interest in mesmerism or animal magnetism, through his friendship with john elliotson. in 1838 dickens witnessed a demonstration by elliotson of the mighty curative powers of animal magnetism. during his tour in italy in 1844, dickens became acquainted with the family of emile de la rue, a swiss banker residing in genoa. dickens actually practiced mesmerism on madame de la rue as a treatment for her neurasthenic disorders, even experimenting with treatment at a distance. on one such occasion, while he was concentrating on sending this forc

aled. eglamour and christabell are married and return to their native country with their son. versions of this legend survived in the english ballad of sir lionel (child no. 18) and in modern times in the american ballad old bangham. it has been suggested that the conquest of the giant boar has an ancient origin in the hindu myth of lord vishnu in the form of the gigantic boar vahara, who created the mighty himalayan mountain range in his battle with a demon. eglinton, william (1858.1933) famous british medium who convinced statesman w. e. gladstone of the reality of psychic phenomena. eglinton was born in islington, london, july 10, 1858, and showed no sign of psychic power in his boyhood. he first heard of spiritualism in february 1874 at a debate in the hall of science, london, between

antichrist, the beast whose name can be determined by numerology, 666, and their respective human supporters. the powerful images of this book constant- encausse, gerard encyclopedia of occultism& parapsychology. 5th ed. 502 ly reappear in western prophetic and apocalyptic literature over the centuries. one persistent theme in apocalyptic literature, for example, is the figure of the antichrist, the mighty ruler opposed to god, as cited in the epistles of john. this image harks back to the historical figure of antiochus iv, a persecutor of the jews. the apocalyptical concept of the end of the world and the antichrist figure have analogies in pre-christian religions, such as iranian mythology of the final conflict between ahura mazda and ahriman. however, it is within the jewish and christ

h mainly skeptical in tone, and while critical of some of the unfounded scientific claims, such as those supporting the black boxes, the book often veers into mere rhetoric directed against those holding religious ideas with which evans disagrees. evans died october 10, 1979. sources: evans, christopher. cults of unreason. london: harrap, 1974. cybernetics. baltimore: university park press, 1968. the mighty micro. london: gollancz, 1979. psychology: a dictionary of the mind, brain, and behavior. london: arrow books, 1978. understanding yourself. new york: a& w visual library, 1977. evans, fred p (1862) slate-writing medium of san francisco, california. evans went to sea as a young man, and his mediumistic gifts developed while he was in marine service. he is most remembered for producing 3

to give them away to libraries, prisoners, or people otherwise unable to afford a copy. the initial agreement by no means solved all of the problems between the two organizations, but they formed a joint committee to address continuing concerns in the new millennium. the fellowship may be contacted at 529 wrightwood ave, chicago, il 60614. it publishes two periodicals, the study group herald and the mighty messenger. the current president is janet farrington graham. it has some 1,200 members. sources: the urantia book. chicago: uversa press, n.d. fellowship of isis an international, neopagan religious organization founded in 1976 by author and painter olivia robertson to revive worship and communion with the feminine principle of the deity in the form of the goddess isis and to promote kn

r lover a sleeping draught. the deceived magician was then captured in the babylonian palace and flung into prison, and it was decreed that both he and his mistress should be punished for their love by death at the stake. necromancers are not so easily outwitted. as soon as virgil was apprised of the fate intended for him, he made, by force of his spells, the sultan and all his lords believe that the mighty nilus, great river of babylon, was overflowing in the midst of them, and that they swam and lay and sprang like geese, and so they took up virgil and the princess, tore them from their prison, and placed them upon the aerial bridge. and when they were thus out of danger, virgil delivered the sultan and all the lords from the river, and when they recovered their wits they saw the enchant

EVERBURNING LAMPS

est thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of p

FAUST

same. with one wee drop of blood you sign your name. faust if this will satisfy you, then i say: let us agree and put the farce to this odd use. mephistopheles blood is a quite peculiar juice. faust fear not! this league with you i shall not break! the aim and goal of all my energy is to fulfil the promise i now make. i ve puffed myself too high, i see; only within your ranks do i deserve to be. the mighty spirit spurned me with a scoff, and nature turns herself away from me. the thread of thought is broken off, to me all learning s long been nauseous. in depths of sensuality let us our glowing passions still! in magic s veils impervious prepared at once be every marvel s thrill! come, let us plunge into time s rushing dance, into the roll of circumstance! there may then pain and joyance

roadest sense, i swear; yet never could i eat in peace my share" martha to all my love, fidelity, he gave no thought, nor to my drudgery by night and day? mephistopheles not so; he thought of it most warmly as he ought. he said: from malta once i sailed away and ardently for wife and children did i pray. then heaven favoured us in gracious measure because our ship a turkish vessel caught which to the mighty sultan bore a treasure. then valour was rewarded as was fit, and i received moreover, as one ought, my own well-measured share of it" martha oh what? oh where? perhaps he buried it? mephistopheles who knows where the four winds have carried it? a pretty miss adopted him as her dear friend when he, in naples strange, was circulating; she gave him love and troth so unabating that he felt

! the roots are creaking and moaning! in frightfully entangled fall they crash together, one and all, and through the wreck-over-strewn abysses the tempest howls and hisses. voices over us! do you hear? now far off and now more near? all the mountain-side along streams a furious magic song! witches [in chorus. the witches to the brocken go; the grain is green, the stubble aglow. there gathers all the mighty host; sir urian sits uppermost. so goes it over stone and stock; the witch breaks wind, and stinks the buck. a voice alone old baubo s coming now; she s riding upon a farrow sow. chorus. so honour to whom honour is due! in front, dame baubo! lead the crew! a sturdy sow with mother astride, all witches follow in a tide. a voice which way did you come here? a voice the ilsenstein way. i p

g that ye more than fishes are. nereids and tritons. we, before we hither wandered, thought of that and deeply pondered. sisters, brothers, swiftly fare! needs today but little travel proof to show past any cavil that we more than fishes are. they disappear. sirens. away they speed and race straight toward samothrace; with kindly wind gone are they far. what mean they to do in the eerie domain of the mighty cabiri? they re gods, and stranger were never; they beget their like ever and ever and never know what they are. linger thou on thy height, lovely luna, stay thy light, that the night may not vanish nor the day may us banish. thales [on the shore, to homunculus. to ancient nereus i would lead the way; we re not far distant from his cave today, but hard and stubborn is his pate, contrary

d cornets. martial music, a powerful armed force marches past. faust no, heroes heart-united ever forthwith assembled thou shalt see; he only merits women s favour who can protect them valiantly. to the leaders of the army who detach themselves from their columns and step forward. with bated, silent fury s power, sure pledge of victory to come, ye, of the north the budding flower, ye, of the east the mighty bloom, in steel encased, light round them breaking, hosts that crushed realm on realm at will, they come, the very earth is shaking, they stride along, it thunders still. we came to pylos, there we landed, the aged nestor is no more, and all the kinglets thither banded our free hosts routed on the shore. back from these walls with voice of thunder drive menelaus to the sea; there let hi

ne coveteth, be before all things able and let him weapons prudently seek. flattering he may win indeed what all the earth holds highest; but in peace possesseth he not. crafty rogues will entice her from him, robbers boldly will snatch her from him; this to prevent let him be on his guard. therefore do i praise our prince, prize him higher than others, that he, so wise and brave, drew allies and the mighty, obeying, stand waiting his every signal. faithfully they fulfil his hest, each for himself, for his own gain and the ruler s enguerdoning thanks, both winning thus the supreme meed of fame. for who will now ravish her from the mighty possessor? his is she, to him granted be she, granted twofold by us whom he gathered to her, safe within sheltering walls, guarded without by a mighty hos

cy herds spread out are seen. with measured step, divided, steady, horned beasts draw near the dizzy ledge s fall, but shelter for them all is ever ready in hundred caves arched in the rocky wall. pan shields them there, enlivening nymphs are dwelling in bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully and bowed; the gentle maple, with sweet juice expanding, shoots cleanly upward, playing with its load. and in that silent realm of shadows warm mother s milk for child and lambkin wells; fruit is not far, the ripe food of the meadows, and honey from the hollowed tree distils. here comfort is the birthright of a nation, both cheek an

is propitious, to the foe ensnaring. half hidden on the billowy field are we; they will not venture here with cavalry. emperor. i can but praise, and hope the best; now arm and heart can meet the test. generalissimo there where the level ground stretches away, you see the phalanx eager for the fray. through morning s fragrant mist in sunshine rare the lances glint and sparkle in the air. how dark the mighty square is surging to and fro! for great achievements all the thousands glow. the mass s power you thus can comprehend; the enemy s power i trust them now to rend. emperor for the first time i have so fair a view. an army such as this can count as two. generalissimo of our left flank i ve nothing to report. stout heros guard that beetling rocky fort. the stony cliffs, lit by the weapons

mephistopheles to sucli strange greeting they re not used. the boldest climbers are confused. faust with might now brook to brook is downward rushing; from many a gorge redoubled they come gushing. one cascades in an arch adown the trail, soon spreading outward on a rocky level, foaming and rushing to and fro in revel, leaping down step by step into the vale. what boots heroic, brave resistance? the mighty flood sweeps them past all assistance. before so fierce a surge i too must quail. mephistopheles naught do i see of water and illusion; men s eyes alone are subject to confusion. in this odd case i take a great delight. the crowds rush on, are fain to leap and bound. the fools! they think that they ll be drowned, and, as if swimming, drolly thrash around, panting and snorting on the sol

e. faust a marsh extends along the mountain-chain that poisons what so far i ve been achieving; were i that noisome pool to drain, twould be the highest, last achieving. thus space to many millions i will give where, though not safe, yet free and active they may live. green fertile fields where straightway from their birth both men and beast live happy on the newest earth, settled forthwith along the mighty hill raised by a daring, busy people s will. within, a land like paradise; outside, up to the brink may rage the mighty tide, and where it gnaws and would burst through or sap, a common impulse hastes to close the gap. yes, to this thought i hold unswerving, to wisdom s final fruit, profoundly true: of freedom and of life he only is deserving who every day must conquer them anew. thus h

FOCUS OF LIFE

the coward's way is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experien

we practice, the functions of the emotions are one; their expression dual: time making multitudinous by denial. what is experience, but denial? what is the centre, but belief? after a long suspiration, aaos spoke aloud to his 'i "awake, my self-love! leave this hour of cow-dust, i am all things to pleasure. too long have i lived the nightmares of others in my sleep. arise! get forth and feed from the mighty udder of life. thou art not a cow-herd, nor grass, neither cows no kine! but once again, a creator of cows-who loves their breasts! are not all things cows to thy pleasure-whether they would or not? and what is cow? is it not a fountain? didst thou not create god, teach nature all secrets and crowd the spaces with cows of desire, unknown and manifesting? didst thou not create and destro

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

egistus was highly organised and at peace. the pax romano, was at the height of its efficiency and the mixed populations of the empire were governed by an efficient bureaucracy. communications along the great roman roads were excellent. the educated classes had absorbed the graeco-roman type of culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second century was weary of gree

oversies aroused by robert fludd the most famous and important is that between fludd and kepler.3 in an appendix to his great work, the harmonice mundi libri v (1619) kepler attacked fludd; the latter replied in a treatise inserted into the second volume (1621) of his utriusque cosmi. historia. kepler answered with an apologia (1622) to which fludd again retorted with his monochordum mundi (1622. the mighty mathematician who discovered the elliptical orbits of the planets had, in his general outlook, by no means emerged from renaissance influences. his heliocentricity had a mystical background; his great discovery about the planetary orbits was ecstatically welcomed by him as a confirmation of the music of the spheres; and there are survivals of animism in his theories.4 nevertheless, kepl

FREEMASONS SATANISM AND SYMBOLISM

ively and selflessly. when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands, and before he may step onward and upward, he must prove his ability to properly apply energy. he must follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare [manly p. hall, 33rd degree, k.t, the lost keys of freemasonry or the secret of hiram abiff, forward by reynold e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion a

. blight are 33rd degree masons, while the illustrator is 32nd degree. macoy publishing company is also one of the most respected of all masonic publishing houses. revelations of tubal-cain please take note that hall makes reference to tubal-cain, above. we need to review this sentence because it too reveals satanism. the mason must "follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare" in the masonic quiz book, the candidate is asked this question "who was tubal cain" answer "he is the vulcan of the pagans [william p. peterson, editor, masonic quiz book "ask me brother, chicago, illinois, charles t. power company, 1950, p. 18, 88, 131, 213; also found in john yarker, the arcane schools: a review of their ori

FULL MOON RITUALS

eight- but all weariness departs as he lays hand upon the great bronze knocker which hangs before him. oncely, twicely, thricely he knocks- hearing the deep bass from the heavy bronze spread from the sound board of the huge oak door and then reverberate through the depths of the great hall- and then he waits for the castle to answer "welcome child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he s

FULLER J F C SECRET WISDOM OF THE QABALAH

hich will be readily accepted by every qabalist, and would have been accepted by such as a supreme truth even two thousand years ago. and outside the qabalah this idealism logically brings us back to bishop berkeley, the greatest of the idealistic philosophers since plato. over two hundred years ago he wrote: all the choir of heaven and furniture of earth, in a word all those bodies which compose the mighty frame of the world, have not any substance without mind. so long as they are not actually perceived by me, or do not exist in my mind, or in that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some eternal spirit [the ayin. quoting these remarkable words of this most remarkable philosopher, sir james says .modern science seems to m

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

ed as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india was not only the source whence all blessings flow, but she was the beg

anacalypsis, book iii, ch. ii "the word om or am in the hebrew not only signifies might, strength, power, firmness, solidity, truth, but it means also mother, as in genesis ii, 24, and love, whence the latin amo, mamma. if the word be taken to mean strength, then amon will mean (the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generative power: perhaps the urania of persia or the venus aphrodite of crete and greece, or the jupiter genetrix of the masculine and feminine gender, or the brahme mai of india, or the alma venus of lucretius. and the city of on or heliop

dies with which their religious ideas were so intimately connected. while comparing the early emblems which prefigure the primitive elements in the god-idea, hargrave jennings observes "in the conveyance of certain ideas to those who contemplate it, the pyramid boasts of prouder significance, and impresses with a hint of still more impenetrable mystery. we seem to gather dim supernatural ideas of the mighty mother of nature. that almost two-sexed entity, without a name--she of the veil which is never to be lifted, perhaps not even by the angels, for their knowledge is limited. in short, this tremendous abstraction, cybele, ideae, mater, isiac controller of the zodiacs, whatever she may be, has her representative in the half-buried sphinx even to our own day, watching the stars although nea

no doubt hea is the same as haiya or haya. in other words she represents the universal hermaphrodite--the creative principle throughout nature, which was originally worshipped as female. the actual signification of the word haya is "life" in ancient arabia it was applied to a group of kinsmen. the rev. mr. davis is of the opinion that noe or noah was the same as deon and that both were hu or hea the mighty, whose chariot was drawn by solar rays. this god was in fact the same as zeus, bacchus, and all the rest of the sun and water deities. it has been observed that, according to the ancient cosmogonies, within water was contained the life principle, and as a woman presided over it, or was the only being or entity present, she must have been the self-existent creator. from this woman sprang

air brow the lovely-tressed hours a garland twined of spring's purpureal flowers: the whole attire minerva's graceful art disposed, adjusted, form'd to every part"[99 [99] hesiod, works and days. later, however, pandora herself becomes the pourer forth of ills on the head of defenceless man. chapter xi. fire and phallic worship "know, first a spirit with an active flame fills, feeds, and animates the mighty frame; runs through the watery worlds and fields of air, the ponderous earth and depths of heav'n and there burns in the sun and moon, and every brilliant star thus mingling in the mass, the general soul lives in its parts and agitates the whole" although earth, air, water, and the sun were long venerated as objects of worship, as containing the life principle, in process of time it is

go? where shall i take refuge? what country gives shelter to the master, zarathustra, and his companion? none of the servants pay reverence to me, nor do the wicked rulers of the country. how shall i worship thee further, living wise one? what help did zarathustra receive when he proclaimed the truths? what did he obtain through the good mind. why has the truthful one so few adherents, while all the mighty, who are unbelievers, follow the liar in great numbers"[111 [111] quoted by viscount amberley from haug's translations. although the prophet zarathustra and his companion were first rejected, the fact seems plain that the monotheistic doctrines which they set forth were subsequently accepted as the groundwork of the religion of persia. in the opening verses of the 5th gatha appears the

t hand. for during the whole night the images, both of gods and goddesses, continued beating the ground, saying to each other, come, let us congratulate juno. and they say to me, prophet, come forward, congratulate juno, for she has been embraced. and i said, how can she be embraced who no longer exists? to which they reply, she has come to life again, and is no longer called juno, but urama. for the mighty sol has embraced her"[125 [125] hyppolytus, vol. ii, p. 196. there is a tradition which asserts that during the early part of the second century, st. thomas went as a missionary to parthia; that after he had visited the various countries of the parthian empire, tarrying for a time at balkh, the capital of bactria, and the ancient residence of the magi, he went to india. soon after the v

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

nt once, the hegemon twice and the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'

GILBERT THE MAGICAL MASON

inkers, and to rosicru255 cians, a scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow.thepages of history of the world presents to us many instances of such events, which we generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy

word found in job xxxviii. 32, and is now believed to refer to the signs of the zodiac. genesis i. 14:'letthe lights of the firmament..be for signs' deuteronomy xxxiii. 14 'blessed be the lord for the precious things put forth by the moon.'thepleiades, called kimah, and the constel255 lation orion, as kesib, are found mentioned in jobix.9. orion appears to have been also a name applied to nimrod the mighty hunter ruler. amos v. 8 speaks of the seven stars, and orion.thename arcturus, called ash and aish, is believed by some to be stars of ursa major, and not the star now so called. in job xxxviii. 32, arcturus and his sons are referred to. jupiter, as zeus, either as pagan god, or as a planet, is referred to in acts xiv. 12; and in 2 maccabee vi. 2, we read that antiochus senttothe jews a

GLOBAL FREEMASONRY

hem back to your law. yet they acted proudly, and did not heed your commandments, but sinned against your judgments, which if a man does, he shall live by them. and they shrugged their shoulders, stiffened their necks, and would not hear..nevertheless in your great mercy you did not utterly consume them nor forsake them; for you [are] god, gracious and merciful. now therefore, our god, the great, the mighty, and awesome god..you [are] just in all that has befallen us; for you have dealt faithfully, but we have done wickedly. neither our kings nor our princes, our priests nor our fathers, have kept your law, nor heeded your commandments and your testimonies, with which you testified against them. for they have not served you in their kingdom, or in the many good [things] that you gave them

GNOSTIC HANDBOOK

ieve that the old testament is not a coherent whole, when it is subjected to biblical criticism it is found that there are at least three different streams of information within it. the el stream, the yahwahist stream and the priestly stream. the el stream is the very earliest, it seems to represent the pagan traditions of canaan and surroundings. within this tradition the gods are known as el or the mighty ones, one of the more important is baal. associated with these gods are goddesses, the major being is known as athirat. together baal and athirat form the basis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was th

portant is baal. associated with these gods are goddesses, the major being is known as athirat. together baal and athirat form the basis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was the yahwahist stream. yahweh becomes the mighty one, baal is vanquished and replaced with the tradition of the coming warrior messiah, with the goddess relegated to the shadows. the history of israel is, in some sense, the battle between these two streams or religious traditions and between these two streams and the gnosis! in studying the old testament we need to realise that it is not the word of god but a remnant, a historical rec

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rgy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. the above quote is a grea

GOETIA LUCIFERIAN

center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom and truth, descend and come forth from the dragon s temple, bring forth the wisdom of the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bran

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

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

GOLDEN DAWN RITUALS ENOCHALL

nown as otroi. otroi: angel, also known as otoi. ottt: subservient angel of air angle of air tablet. 47 oua: cacodemon of fire angle of water tablet. oucho/ ovcho: confound/ let it confound. ouoaresa: centre. ovoars: to the centre/ unto the centre. ovof: magnify/ be magnified/ may be magnified. ox: 26. oxam: subservient angel of water angle of fire tablet. oxex: vomit/ vomit out. oxiayal/ oxiayl: the mighty seat/ throne. oxlopar: governor of the third division of the aethyr bag (84. oxo: name of the fifteenth aethyr. oxox (meaning unknown) oxpm: subservient angel of fire angle of air tablet. oyaub: angel, also known as oyub. oyub: subservient angel of water angle of air tablet, also known as oyaub. ozaab: angel, companion of boza. ozab: kerubic angel of air angle of earth tablet. ozazm/ oz

GOLDEN DAWN RITUALS SADD

in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the hear

GOLDEN DAWN RITUALS T

sga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od 10 the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels t

bringeth forth a thousand even as monons olora gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as 16 z soba cormf i ga niiso bagle abramg they whose number is

GOLDEN DAWN RITUALS T3

caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol 10 upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessel

bringeth forth a thousand even as monons olora gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as z soba cormf i ga niiso bagle abramg they whose number is 31

GOLDEN DAWN RITUALS U3

stand 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 great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning

GOLDEN DAWN RITUALS VENUSZAM16

vh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may con

of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with wate

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

es in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father

GOLDEN DAWN RITUALS ZAM10

rant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and j

w girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial n

stic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forci

GOLDEN DAWN RITUALS ZAM14

light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not fro

GOLDEN DAWN RITUALS ZAM16

ot in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, af

la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate thi

f layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified wi

on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power

s in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father

GOLDEN DAWN RITUALS ZAM18

the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may h

GOLDEN DAWN RITUALS ZAM19

e to keep secret their counsels from thee? so to reading one only book as to discern, understand, and remember whatsoever in all other books (which heretofore have been, are now, and hereafter shall come out) hath been, is, and shall be learned out of them? so to sing and play that instead of stony rocks you could draw pearls, instead of wild beasts, spirits, and instead of pluto you could soften the mighty princes of the world? o mortals, diverse is the counsel of god and your convenience, who hath decreed at this time to increase and enlarge the number of our fraternity, the which we with such joy have undertaken, as we have heretofore obtained this great treasure without our merits, yea, without any hope or expectation; the same we propose with such fidelity to put in practice, that nei

GOLDEN DAWN RITUALS ZAM20

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

layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the spher

c kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all

GOLDEN DAWN RITUALS ZAM21

sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee

number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in the following order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this process is taking place "come thou forth i say, come thou forth in the name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved ones and lastly, myself. empower all the elements of nature with thy force and strength to act as a sword of

universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou

GOLDEN DAWN RITUALS ZAM22

utiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. s

el downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, tho

e overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by sayi

life, that thy body may be truly formed, so pass thou on. make the 2=9 grade sign. step 10 take up the talisman in the left hand, circumambulate again and endeavor to formulate about it a sphere of light. say: laykn spake unto the exorcist, i am the aspiration to the throne of dsj. i am the intelligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the invoking circle around it and the pentagram of passive spirit with the spirit wheel, and the invoking earth pentagram with the b kerub

aces in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father

GOLDEN DAWN RITUALS ZAM24

e of the hierophant" hierophant (goes to the west of the altar, raises sceptre "by the password of_ i claim my sceptre (he returns to east) chief adept (takes him by both hands and enthrones him with the grip of the second order "by the power in me vested, i install you as hierophant of the temple of isis mighty mother. may the steps of this throne lead you to your proper place among the seats of the mighty which are above (turns to the members "behold my brethren, he who now stands amongst us, clothed with the attribute to lawful revealer of the mysteries for those whom we are leading toward the light. you are the adepti of those mysteries and you can assist him to proclaim them, that those who are still without may be lead by loving hands to that which is within. fraters et sorors of the

GOLDEN DAWN RITUALS ZAM5

ght covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment o

GOLDEN DAWN RITUALS ZAM7

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

was forced upwards from the sea-bed, perhaps as part of the general terrestrial rising that formed south america as a whole. in the process great quantities of ocean water, together with countless myriads of living marine creatures, were scooped up and suspended among the andean ranges.1 this is thought to have happened not more recently than about 100 million years ago.2 2 paradoxically, despite the mighty antiquity of this event, lake titicaca has retained, until the present day, a marine icthyofauna 3, in other words, though now located hundreds of miles from any ocean, its fish and crustacea feature many oceanic (rather than freshwater) types. surprising creatures brought to the surface in fishermen s nets have 1 professor arthur posnansky, tiahuanacu: the cradle of american man, minis

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are from the iiving mirad of god. god has turned his two eyes. the mighty god has gven up his divine name. indeed, the mighty god has given up his divine name: ra. this was spoken by isis, the great one, the divine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, show the names of the major deities of the 16 subquadrants of the watchtowers. the four squares at the top of these figures contain the names

et my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus assume their qualities. indeed, in this way you may assume their qualities and po

nt (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starry grains of gold dust in the sands of a slow river. yea, and that river was the river of space and time also. aleister crowley, liber vii the word vovin can be pronounced either voh-veeneh or vohvee- en. it is derived from the first letters of the words vpaah oxi vabzir in nisan which means "the mighty wings of the eagle that carry you through the void" this phrase adds up to 1175, the number for the sum of the three governors of the 24th aethyr,nia: orakamir= 692 khiasalps= 404 soageel= 79 1175 aiq bkr reduces 1175 to 5, the number for man and motion. the word vovin means "dragon" and its formula is the formula of the magical dragon. the word vovin adds up to 280 where 28 is the numb

rizontal l ine at its center and forming a whi te shining cross and say, olora (oh-loh-rah) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm 00of the mighty khoronzon (keh hoh-roh-en-zodoh-en) and come unto mystical maz (mah-zod) where the six is in the nine. may the unveiler of all mysteries return and guide me now to the temple of the urn. as you speak these words, imagine yourself slowly rising above the abyss into the 6th aethyr, maz. let yourself rise high 301 above the white cross. part 4. the urn. with your magical senses, see the si

vrelp before you. focus your mind on the 14th aethyr and say, by the power of vrelp (var-el.-peh) i enter the aire of vta (veh-tah. i rest in the city of the pyramids, and pass on with detachment. part 8. knowledge. hold the talisman of niakod before you. focus your mind on the 10th aethyr and say, by the power of niakod (nee-ah-koh-deh) i enter the aire of zax (zod-ahtz) i gaze into the face of the mighty khoronzon (keh-hohroh- en-zod-oh-en) and pass on with knowledge. part 9. understanding. hold the talisman of iliatai before you. focus your mind on the 8th aethyr and say, by the power of iliatai (ee-lee-ah-tah-ee) i enter the aire of zid (zodee-deh. i commune with my own holy guardian angel, and pass on with understanding. part 10. compassion. hold the talisman of ztztzt before you. fo

do i command you. see a pale yellow ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the changing angels of air has entered your cup. step 11. hold the talisman of water of air high above the cup and say, may the relative angels of air come to me now. those who ensnare what they compare; by the power of eytpa (eh-yeh teh-pah) and the mighty god hapi, the lord of secret places, do i command you. see a pale yellow ray of light flecked with blue emanate from the talisman and strike the contents of the cup. know that the power of the relative angels of air has entered your cup. step 12. hold the talisman of air of air high above the cup and say, may the intelligent angels of air come to me now. those who are aware of what they

e. if not, repeat step 6 until he so appears. as he materializes before you, say: o mighty axir (ah-etzee-ar) perform all of my demands help me in the great work. purify my earthy self and fix herein the glory of mine holy guardian angel that i may find the hidden stone whereon a new spiritual name shall be written. teach me the mystery of the earthy self and how it may be made creative. swear by the mighty seal that i hold before you that you will do this for me. 350 whenever i call upon you by word or will or magical ceremony, you will be a perpetual link of communication between the lords of earth and my human soul. step 8. commune with this angel, who should be clearly before you. learn from him according to your will. step 9. the banishment. now banish the angel by saying: i charge yo

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nd the print of their hands on the stones (deut. sag. no. 166. in the vale of gastein, says muchar, p. 137, wild men have lived within the memory of man, but the breed has died out since; one of them declared he had seen the forest of sallesen near mt. stubnerkogel get mair (die out and revive again) nine times: he could mind when the bocksteinkogl was no bigger than a kranawetvogl (crossbill, or the mighty schareck than a twopenny roll. their strength was gigantic: to hurl a ploughshare the whole breadth of the valley was an easy throw for them. one of these men leant his staff against the head farmer s house, and the whole house shook. their dwelling was an inaccessible cavern on the left bank of the ache, at the entrance to the klamm; outside the cave stood some appletrees, and with the

e servians say, any male creature that passes under the rainbow turns into a female, and a female into a male (vuk sub v. 2 two slovenic names we find in murko: mdvra, mdvritsa, which usually means a blackish-brindled cow; and bozhyi stolets, god s stool, just as the rainbow is a chair of the welsh goddess geridwen (dav. brit. myth. 204; conf( god s chair/ supra p. 136. lett, warrawihksne, liter, the mighty beech? lith. laumes yosta, lauma s or laima s girdle (sup. p. 416; also dangaus yosta heaven s girdle, jdlpinnis dangaus heaven s bow, urorykszte weather-rod; more significant is the legend from polish lithuania, noticed p. 580, which introduces the rainbow as messenger after the flood, and as counsellor. finn, taiwancaari, arcus coelestis. in some parts of lorraine courroie de 8. liena

day in language bombastic it may be, yet doubtless a faithful reflex of ancient imagery: f when the falcon of the nest of the firmament had scattered the nightbirds of the flicker ing stars from the meadow of heaven, and at sight of the claws of tlie lion of day the roe of musk- scented night had fled from the field of being into the desert of non-existence/ the night, a timid roe, retires before the mighty beast of day: a beautiful image, and full of life. wolfram again in another song makes day press forward with resistless force (see suppl. but the dawn is also pictured in human guise, that of a beautiful youth, sent like wuotan s raven as harbinger of day: dasg by$ dryhtnes sond* says the lay of runes. and in this connexion we ought to consider the formation of such names as rsdldceg

ubt, and one that hebel also uses about sunday morning( und lisli uf de zeche gold und heiter uf de berge stoht de sunntig/ he climbs and pushes on swiftly, irrepressibly: der tac stigende wart, trist. 8942. der tac begund herdringen, wolfd. 124. in as)&gt;a wass morgen leoht scofen and scynded (praecipitatus et festinatus, shoved and shindied, beow. 1828. hence our poets call him der riclie, the mighty, as they do god (p. 20: riche also der tac, ms. 1, 163a. riclie muotes alsam der tac, wigal. 5222. der tac wil gericlien (prevail, prosper, ms. 1, 27b. 2, 23b; he is not to be checked, he chases night away. put impersonally: tho iz zi dage want (turned, otfr. iii. 8, 21; but also: der tac wil niht erwinden (turn aside, give it up, ms. 1, 147b. morge fruo, als der tac erstarliet (gathers

s that finn magnusen rests his hypothesis, that surtr is an exalted god of light, under whose rule, as opposed to that of osinn, the new and universal empire stands. he takes him to be that mightier one from whose power in the first creation days the warmth proceeded (p. 562, the strong (oflugr) or rich one revealed by the vala, who shall direct all things (sa er ollu rseftr, sa3m. 10b, like wise the mighty one foreseen by hyndla, whose name she dare not pronounce (j?a kemr annar enn mattkari]?6 j?ori ec eigi]?ann at nefna, seem. 119a; conf. the strengra of the as. homily (p. 812. but why should she have shrunk from naming surtr, of whom no secret is made in sasm. 8ab. 9a. 33a, the last passage positively contrasting him with the mild merciful gods (in svaso go? the invasion of surtr in co

r. 1 martin hammerich om eagnaroks-mythen, copenh. 1836, argues plausibly that the twilight of the gods and the new kingdom of heaven are the expression of a spiritual monotheism opposed, though as yet imperfectly, to the prevailing odinic paganism. but then there are renovated gods brought on the scene a giinli too, though fewer than in asgars, and there is nothing to shew their subordination to the mighty one. still less do i think the author entitled to name this new god fimbultyr, a term that in the whole of the edda occurs bat once (saem. 9b),and then seems to refer to oftinn. others have ventured to identify the word fimbul (which like the prefix irman, heightens the meaning of a word, as in fimbulfambi, fimbul- jjulr, fimbulvetr, fimbullioft, as well as fimbultyr) with the as. fifel

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ne laboratory (nature's domains. this enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare it for greater work. jurisdiction masters of subord

vine laboratory (nature's domains) this is to enable our members to render more efficient help to those who do not know, and who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to humanity, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare for a greater work. the rosicrucian sanctum members

HANDBOOK OF EGYPTIAN MYTHOLOGY

this was to commemorate horus assuming this form to blind the enemies of the sun god. horus could also appear as a griffin, a monster combining the powers of a hawk, a lion, and a snake. by the greco-roman period, the griffin was seen as a symbol of divine retribution. in one of the parables told by the god thoth to the distant goddess, two vultures who represent sight and hearing learn that even the mighty lion can be slaughtered by the griffin if he disobeys the laws of ra. another of these parables concerns a vulture and a cat who are both punished for breaking an oath sworn by ra. the vulture in this parable is fiercely mater- 120 handbook of egyptian mythology nal, which reflects the fact that one of the egyptian words for vulture (mwt) sounded the same as the word for mother. the vul

ead. every aspect of burial and mummification came to be linked to the mythology of osiris. where, when, and how osiris was first worshipped is much disputed. it has been claimed that osiris was originally a deified predynastic king, a primitive vegetation spirit, a jackal god of an early royal necropolis, or a mother goddess. even the etymology of his name is uncertain, though it may simply mean the mighty one (death. the cult of osiris only became prominent during the fifth dynasty (c. 2494 2345 bce. he gradually seems to have taken over the attributes of other funerary deities, such as andjety of busiris and khentamentiu of abydos. the latter s name (foremost of the westerners) became an epithet of osiris, indicating his leadership of the spirits and demons of the duat. at all periods t

HEAVEN HELL

ors shall be given unto him. and the great ones of the ancestors of sepa shall come [to meet him] with joy, and their hearts shall be glad when they meet him; and they shall bear in their hands their staves, and their mattocks, and their tools for ploughing, and their metal weapons of the earth, and shall deliver him from the things which the goddess. doeth, and from the actions) of nut, and from the mighty things which the two-lion 1 god doeth to every soul, and to every god. the ancestors of sepa shall make him to be delivered [rubric. may be rejoined ancestors, and father, and mother, and foster-parents, and kinsfolk, and young children, and wives, and concubines, and beloved ones (i.e, friends) male and female, and servants (i.e, slaves, and the property of every kind which belongeth t

ake through the division into the eastern horizon of the sky (vol. i, p. 216. then we have the two serpents menenui supporting a disk, and goddesses of the north and south p. 175 [paragraph continues (vol. i, p. 217. to the right of these are the goddesses netheth and kenat, who spring from the axe setfit, which supports a disk. these four goddesses gather together souls on earth, and they purify the mighty spirits in the tuat; they only become visible when afu-ra appears, and so soon as he has passed them by they vanish. beyond these is a long procession of deities who assist afu-ra in his journey. the first eight, who are goddesses, stand before the ape-god called af-ermen-maat-f, who holds the eye of horus, and it is their duty to recite the words of power which shall cause splendour to

HEKAS

hnicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may re

HELENA BLAVATSKY NIGHTMARE TALES

monumentless cemetry of the millions sunk in its depths "without a grave, unknell'd, uncoffined and unknown" while the sorry relic of the once noble form pacing yonder, once that its hour strikes and the deep-voiced nightmare talesv14 bells toll the knell for the departed soul, shall be laid out in state and pomp. its dissolution will be announcedby millions of trumpet voices. kings, princes and the mighty ones of the earth will be present at its obsequies,or will send their representatives with sorrowful faces and condoling messages to those left behind "one point gained, over those 'uncoffined and unknown" is the bitter reflection of the soul-ego. thus glides past one day after the other; and as swift-winged time urges his flight, every vanishing hourdestroying some thread in the tissue

HELENA BLAVATSKY THE KEY TO THEOSOPHY

vertake one who so broke his pledge, and perhaps as soon as the contempt of every honorable man would, even on this physical plane. as well expressed in the new york path just cited on this subject, a pledge once taken, is forever binding in both the moral and the occult worlds. if we break it once and are punished, that does not justify us in breaking it again, and so long as we do, so long will the mighty lever of the law (of karma) react upon us. the relations of the t.s. to theosophy on self-improvement q. is moral elevation, then, the principal thing insisted upon in your society? a. undoubtedly! he who would be a true theosophist must bring himself to live as one. q. if so, then, as i remarked before, the behavior of some members strangely belies this fundamental rule. a. indeed it d

HP LOVECRAFT A DARK LORE

y. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things of earth, for shapes came out of the da

new and doubtful aspects, and i marvelled at the dream-fancy which could invent such surprising addenda to history and science. i shivered at the mysteries the past may conceal, and trembled at the menaces the future may bring forth. what was hinted in the speech of post-human entities of the fate of mankind produced such an effect on me that i will not set it down here. after man there would be the mighty beetle civilisation, the bodies of whose members the cream of the great race would seize when the monstrous doom overtook the elder world. later, as the earth's span closed, the transferred minds would again migrate through time and space- to another stopping-place in the bodies of the bulbous vegetable entities of mercury. but there would be races after them, clinging pathetically to t

all were the merest misty, disconnected fragments, and it is certain that these fragments were not unfolded in their rightful sequence. i have, for example, a very imperfect idea of my own living arrangements in the dream-world; though i seem to have possessed a great stone room of my own. my restrictions as a prisoner gradually disappeared, so that some of the visions included vivid travels over the mighty jungle roads, sojourns in strange cities, and explorations of some of the vast, dark, windowless ruins from which the great race shrank in curious fear. there were also long sea voyages in enormous, many-decked boats of incredible swiftness, and trips over wild regions in closed projectile-like airships lifted and moved by electrical repulsion. beyond the wide, warm ocean were other cit

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

history. they were, according to their location, certainly not less than thirty million years old, and we reflected that in their day the sea-cavern city, and indeed the cavern itself, had had no existence. they would have remembered an older scene, with lush tertiary vegetation everywhere, a younger land city of flourishing arts around them, and a great river sweeping northward along the base of the mighty mountains toward a far-away tropic ocean. and yet we could not help thinking about these specimens- especially about the eight perfect ones that were missing from lake s hideously ravaged camp. there was something abnormal about that whole business- the strange things we had tried so hard to lay to somebody s madness- those frightful graves- the amount and nature of the missing material

HP LOVECRAFT EX OBLIVIONE

mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, and the grey ground stretched damply from trunk to trunk, some times disclosing the mould-stained stones of buried temples. and alway the goal of my fancies was the mighty vine-grown wall with the little gate of bronze therein. after a while, as the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. an

ttle gate of bronze therein. after a while, as the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the drea

HP LOVECRAFT THE CALL OF CTHULHU

ky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things of earth, for shapes came out of the da

HP LOVECRAFT THE CRAWLING CHAOS

ry and tempestuous seas gnawing at wild desolate shores and dashing foam against the tottering towers of deserted cities. and under a ghastly moon there gleamed sights i can never describe, sights i can never forget; deserts of corpselike clay and jungles of ruin and decadence where once stretched the populous plains and villages of my native land, and maelstroms of frothing ocean where once rose the mighty temples of my forefathers. mound the northern pole steamed a morass of noisome growths and miasmal vapours, hissing before the onslaught of the ever-mounting waves that curled and fretted from the shuddering deep. then a rending report dave the night, and athwart the desert of deserts appeared a smoking rift. still the black ocean foamed and gnawed, eating away the desert on either side

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

he dying sun and the pale mournful planets searching for their sister. 1998-1999 william johns last modified: 12/18/1999 18:43fithe doom that came to sarnath by h.p. lovecraft written 3 dec 1919 published june 1920 in the scot, no. 44, p. 90-8. there is in the land of mnar a vast still lake that is fed by no stream, and out of which no stream flows. ten thousand years ago there stood by its shore the mighty city of sarnath, but sarnath stands there no more. it is told that in the immemorial years when the world was young, before ever the men of sarnath came to the land of mnar, another city stood beside the lake; the gray stone city of ib, which was old as the lake itseli, and peopled with beings not pleasing to behold. very odd and ugly were these beings, as indeed are most beings of a wo

HP LOVECRAFT THE STREET

fter all, a simple one. for without warning, in one of the small hours beyond midnight, all the ravages of the years and the storms and the worms came to a tremendous climax; and after the crash there was nothing left standing in the street save two ancient chimneys and part of a stout brick wall. nor did anything that had been alive come alive from the ruins. a poet and a traveler, who came with the mighty crowd that sought the scene, tell odd stories. the poet says that all through the hours before dawn he beheld sordid ruins indistinctly in the glare of the arc-lights; that there loomed above the wreckage another picture wherein he could describe moonlight and fair houses and elms and oaks and maples of dignity. and the traveler declares that instead of the place s wonted stench there l

HP LOVECRAFT THE TREE

e spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indee

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

- carter sent me a photograph of that. its curious arabesques were not letters, but seem to have belonged to the same culture-tradition as the parch-ment carter always spoke of being on the point of solving the mystery, though he never gave details. once he grew almost poetic about the whole business. that antique silver key, he said, would unlock the successive doors that bar our free march down the mighty cor-ridors of space and time to the very border which no man has crossed since shaddad with his terrific genius built and concealed in the sands of arabia pettraea the prodigious domes and uncounted minarets of thousand-pillared irem. half-starved dervishes- wrote carter- and thirst-crazed nomads have returned to tell of that monumental portal, and of the hand that is sculptured above t

his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists, are facets of it. almost stunned with awe, and with a kind of terrifying delight, randolph carter's consciousness did homage to that transcendent entity from which it was derived. as the waves paused again he pondered in the mighty silence, thinking of strange tributes, stranger questions, and still stranger requests. curious concepts flowed conflictingly through a brain dazed with unaccustomed vistas and unforeseen disclosures. it occurred to him that, if these disclosures were literally true, he might bodily visit all those infinitely distant ages and parts of the universe which he had hitherto known only in dre

ISIS UNVEILED

tht penuluiimte w digitizecoy google pagan rites and dogmas adopted by christians al the mexicans call the father of their trinity yzona, the son bacab, and the holy ghost echvah "and say they received it [the doctrine] from their ancestors" among the semitic nations we can trace the trinity to the prehistorical days of the fabled sesoatris, who is identified by more than one critic with nimiod "the mighty hunter" manetho makes the oracle rebuke the king, when the latter asks" tell me, o thou strong in fire, who before me could subjugate all things? and who shall after mef" and the oracle saith thus "first god, then the word, and then 'the spirit" in the foregoing lies the fotmdation of the fierce hatred of the chris- tians toward the 'pagans' and the theurgists. too much had been borrowe

name. it was writtrai with a new pen dipped in the blood of a white dove. what the exordsts most yearned after, was to release miserable spirits wkich haunt spots v^ere hidden treasures lie. the exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. the priest had to adjure the evil spirits of hell acheront, magoth, asmodei, bedzebub, beual, and all the damned souls, in the mighty names of jehovah, adonai, elohah, and sabaoth, which latter was the god of abraham, isaac, and jacob, who dwelt in the urim and thummim. when the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that "all his sins were washed out in the blood of christ" and he bid them depart as cursed ghosts

the authority of more than one initiate, that the "dramatic performances of the lesser mysteries were designed by their found^ to signify occultly the condition of the unpurified soul invested with an earthly body, and enveloped in a material and physical 224. manu, i, tlmale, half female, or nature adue and pattke; and from that female be i vmjli" 22.1. id gem. alei: strom,-m. iii. digitizecoy google 112 isis unveiled nature. that tfae soul, indeed, till purified by philosophy, suffers death through its union with the body* the body is the sepulcher, the prison of the soul, and many christian fathers held with plato that the soul is

hing more. theodoret writes "the heretics agree with us respecting the begimung of all things. but they say there is not one christ (god, but one above, and the other below. and this last formerly diodt in many; but ike jena, they at one time say is from, god, at another they call him a sphut* this spirit is the christos, the measenger of life, who is sometimes called the angel gobrid (in hebrew, the mighty one of god, and who took with the gnostics the place of the logos, while the holy spirit was considered life^ with the sect of the naza- reoes, though, their 'spiritus' or holy ghost, had less honor. while nearly eveiy gnostic sect considered it a female power, whether they called it binah, ru'^3, or sophia, the divine intellect; with the nasa- rene sect it was the female spiritus, the

velopment understood and as dearly expressed in the zohar. the 'heavenly man' who is the protogonos, tikkun, the first-bom of god, or the universal form and idea, en- genders adam. hence the latter is god-bom in humanity, and endowed with the attributes of all the ten sephiroth. these are: wisdom, intelligence, justice, love, beauty, splendor, firmness, etc. they make him the foundation or basis 'the mighty living one\ t 7k, and the crown of creation, thus placing him as the alpha and omega to reign over the 'kingdom' malkhuth-"man is both the import and the highest degree of creation" says the zohar "as soon as man was created, everything was complete, including the upper and nether worlds, for everything is comprised in man. he unites in himself all forms" but this does not relate to our

erious science to the profanation of the rabble was to lose it. an abuse of it might lead mankind to speedy destruction; it was like surrounding a group of children with explosive batteries and furnishing them with matches. the first self-made adept initiated but a select few, and kept silence with the multitudes. he recognised his god and felt the great being within himself 'oie'atman' the self* the mighty lord and protector, once that man knew mm 807. setmfijcc and rdigimu myiteriet t4 ^nitgui, pp. 7, 8: new york, 1878. 808. this 'self' which the greek philosophers called aui/otidsi, the 'shinins one' is impressivelv and beautifully described in max muller'a lecture on the veda. showing the veda to be the first book of the aryan nations, the profesaor ftddt that "we hftve in it a period

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed

reverence fire (for its meaning, and tremble at it; though in the earth it be chained, and the foot of the archangel michael like upon the dragon be upon it! avert the face from it, as the magi turned, dreading, and (as the symbol) before it bowed askance. so much for this great thing fire! observe the multiform shapes of fire; the name-wreaths, the spires, the stars, the spots, the cascades, and the mighty falls of it; where the roar, when it grows high in imperial masterdom, is as that of niagara. think what it can do, what it is. watch the trail of sparks, struck, as in that spouting arch, from the metal shoes of the trampling horse. it is as a letter of the great alphabet. the familiar london streets, even, can give thee the persian s god: though in thy pleasures, and in thy commerce-o

nomenclature of its composition, the naming of the ingredients which make the thing (but not the thing. the denseness of the world not only conquers this, we repeat; but, so to figure it, matter stamps upon, effaces, and treads out fire: which, else, would burn on, back, as in the beginning of things, or into itself, consuming, as in its great revenge of any thing being created other than it, all the mighty worlds which, in creation, were permitted out of it. this is the teaching of the ancient fire-philosophers (reestablished and restored, to the days of comprehension of them, in the conclusions of the the nature of fire. 71 rosicrucians, or llluminati, of later times, who claimed to have discovered the eternal fire, or to have found out god in the immortal light. there are all grades or

imported this spiritual firebelief. we recognise, again, its never-failing structuresignal. rightly regarded, the great pyramids are nothing but the world-enduring architectural attestation, following (in the pyramidal) the well-known leading law of egypt s templar-piling mound-like, spiry of the universal flame- faith. place a light upon the summit, star-like upon the sky, and a prodigious altar the mighty pyramid then becomes. in this tribute to the world-filling faith, burneth expressed devotion to (radiateth acknowledgment of) the immemorial magic religion. there is little doubt that as token and emblem of fire-worship, as .indicative of the adoration of the real, accepted deity, these pyramids were raised. the idea that they were burial-places of the egyptian monarchs is untenable whe

which ever-living, inextinguishable fire, to be found at some period of the world s history, there is abundant tradition. this view is fortified by the statements of diodorus, who writes that cheops, or chemis, who founded the principal pyramid, and cephren, or cephrenus, who built the next to it, were neither buried here, but that they were deposited elsewhere. cheops, cephrenus, and mycerinus, the mighty builders of these super-gigantic monuments, of which it is said that they look as if intended to resist the waste of the ages, and, as in a front of supernatural and sublime submission, to await, in the undulation of time (as in the waves of centuries, the expected revolution of nature, and the new and recommencing series of existence, surely had in view something grander, something sti

o find themselves alone in the world, as the veritable, colossal, natural pillars on which should burn the double lights of the forbidden baal: witness of the ever-perpetuated, ever-perpetuating legend of the fire-making! so to the phoenician sailors, who, we are told, first descried, and then stemmed royally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world

ce will in no wise assist towards the discovery of real truth. in philosophy, no one has a right to lay down any basis, and to assume it as true. the philosopher must always argue negatively, not affirmatively. the moment he adopts the latter course, he is lost. hume presupposes all his treatise on miracles in this single assumption that nature itself has laws, and not laws only to our faculties. the mighty difference between these two great facts will be at once felt by a thinker; but we will ideas and emotions. 123 not permit hume to assume anything where he has no right, and so to turn the flank of his adversary by artfully putting forward unawares and carrying an assumption. nature is only nature in man s mind, but not true otherwise, any more than that the universe exists out of the m

his diversion of the brain-power into horns (mere fable or dream as all this sounds) that the egyptians setup the very horns to worship as the real thing the depositor or ark into which the supernatural rescue was committed. thus the egyptian and gothic forms identical. 249 horns of the animal-as the idol standing for the means, equally as another representative figure (the phallus, expressive of the mighty means to which man s existence and fig. 176. the templar banner, beauseant. multiplication was entrusted-were exalted for adoration, and placed as the trophies heroically won even out of the reluctance and hostility of nature and adored, not for themselves, but for that of which they spoke. fig. 177. arches of the temple curch, london. symbol of the b.v.m. also delphic e, or seleucidan

and affectation. there is grandeur and reality in its formalities, or the whole institution is no more than a parade of things that have no solidity, and an assumption of oaths and obligations that regard nothing of consequence, nothing of real, vital seriousness. we seek thus to ennoble the order in idea, by giving it conclusively the sanction of religion, and rendering to it the respect due to the mighty mystery which may be suspected to lie in it; which it was supposed to emphasise, whatever it be held now. we are inclined to view with surprise although in no grudging, prejudiced spirit the obtrusion of the crescent and star, the symbol of the grand signior, soldan, or sultan of turkey, the representative of mohammed, the denier of christ, according to his supposed religious* pre-emine

the bottom of the process of the supreme distiller, who condenses and evokes the light from out of it? is not lucifer the lord of the false light and the splendours of the visible world? can the prince and ruler of this relegate or lower world soar with his imitations? can the adversary pass into the region of god's light? can he rise anew to combat in that heaven where he has already encountered the mighty ones who have driven him down; and can he there spread again, like a cloud, his concentrate darkness? the cabalists and talmudists aver that scripture, history, fable, and nature, are alike obscure and unintelligible without their interpretation. they aver that the bible is the story of heavenly things put forward in a way that can be alone comprehensible by man, and that without their

KETAB E SIYAH

turdy ass surrendered also to the rule of man and did bear burdens to weighty for human toil; the camel also did serve as a steed; 198 the hawk came to bow before the king and queen of earth though would know no master would fly far and catch, for my children's table, the wild hare. all these beasts and yet others did renounce the rule of god and did hail man and woman as their lords: as great as the mighty elephant or small as the honey-bee. all had not yet passed, for the burning flame that leaps and dances upon dry tinder did submit, as slave, to the nephilim's command, unruly though he be indeed. thus did i leave children, lords of the earth. all that i came to upon the earth is done or lost. our victory is won and no further duty binds us to this upper part. let us then descend again

they cried out, they were saved and when they trusted to you they met with no evil. why then must i be as a worm and stripped of my humanity? the people despise and revile me. i am mocked and they shake their heads at me and put out their lips in insult. they have said 'why is your faith not repaid? if you are beloved of god why should he not then deliver you' my enemies are about me like bulls, the mighty bulls of bashan. their mouths are as the maws of lions, so do they raven and gape. there are dogs that surround me, a company of evil men. they tear from my bones my flesh. lord, stay not from me but come swiftly to my aid. deliver from the sword my soul, deliver from the dogs my life. guard me of the lions and guard me of the horns of the re'em" now about him where rome's soldiers and

as a crack like thunder and the stone was fractured, torn in two to its foundation. all about fell flaming stone. i looked upon the wall and raphael was gone. i looked again upon the ruined tower then turned from those haughty walls and walked the road to earth. 382 liber domini santanae the book of the lord satan 1. my power is above all power in the earth and beyond the stars, i am will itself, the mighty lord satan. 2. none may speak for me, and all who claim to do so are frauds and liars. i alone speak for myself, to whom i will and at my own choosing. those who claim to be my prophets are deceivers of many, for i have no prophets and no holy men follow me. 3. those who claim to be my chosen vessels are nothing but foul wind, blowing this way and that, stirring up the loose earth benea

the white pearl, one of which he placed under the earth, while the other rested in the gate of heaven. then he placed in them the sun and the moon, and created the stars from their fragments, and suspended them in heaven for an ornament. he also created fruit-bearing trees and plants in the earth, and likewise the mountains, to embellish the earth. he created the throne over the carpet. then said the mighty lord "o angels, i will create adam and eve, and will make them human beings, and from them two shall arise, out of the loins of adam, shehr ibn jebr; and from him shall arise a single people on the earth, the people of 'azazel, to wit of ta'us melek, which is the yezidi people. then i shall send sheikh 'adi b.musafir from the land of syria, and he shall come and dwell in lalesh. then th

serve a friend; he is a friend indeed. cursed are the organizers of charities; they are propagators of plagues. blessed are the wise and brave, for in the struggle they shall win. cursed are the unfit, for they shall be righteously exterminated. blessed are the sires of noble maidens; they are the salt of the earth. cursed the mothers of strumous tenderlings, for they shall be shamed. blessed are the mighty-minded, for they shall ride the whirlwinds. cursed are they who teach lies for truth and truth for lies, for they are- abomination. blessed are the unmerciful; their posterity shall own the world. cursed are the famous wiselings; their seed shall perish off the earth thrice cursed are the vile, for they shall serve and suffer. 441 the diabolicon the statement of satan archdaemon hail, m

upon me in their agony and fear, and i have not answered them, but if messiah dare to walk upon earth, so also shall the vengeance of satan. and those who called upon satan for aid were answered by me, and i struck down the messengers of god and brought their temples to ruin. for entire nations forwent the strength of their will to the lure of otherworldly paradise, and i blasted them from among the mighty of earth. and great empires arose among men, and as they nurtured their power of will and desire for achievement, i guarded them, but as they sank into the morass of superstition, slothfulness, and fear of the god who had never raised ghostly hand for them, so i abandoned them to their disease, and of some not even a memory survived on earth. and even as i witnessed these things i said

LAITMAN M FROM CHAOS TO HARMONY

18 dopaminergic polymorphisms associated with self-report measures of human altruism: a fresh phenotype for the dopamine d4 receptor, molecular psychiatry, april 2005; 10(4):333-335. 19 editor s note: perception of reality is discussed extensively in the author s book, kabbalah, science, and the meaning of life. 20 in that regard, it is recommended to read rambam s description of this process in the mighty hand, laws of idolatry, chapter one, item 3. 200 from chaos to harmony 21 a. nebel, d. filon, b. brinkmann, pp. majumder, m. faerman, a. oppenheim, the y chromosome pool of jews as part of the genetic landscape of the middle east, the american journal of human genetics, 2001, 1095-112:(5)69. 22 http//www.makorrishon.net/show.asp?id=14018 23 http//www.nrg.co.il/online/11/art1/486/489. ht

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

a person wants something very much and cannot find it, and is sad to be alone. but in order to be like the magician wise, great, noble, goodhearted, loving and a friend a wave of the wand is not enough. one must learn to make wonders oneself. so the magician secretly and subtly, gently and innocuously, leads the man to the greatest, oldest magical book, the book of zohar, and shows him the way to the mighty tower. the man grasps it so he can swiftly meet the magician, meet his friend, and tell him "come, we will feel good together, because it is very sad to be alone" yet there is a high wall surrounding the tower, and many guards repel the man, not letting him and the magician be together and feel good. the man despairs, the magician hides- 222- attaining the worlds beyond away in the towe

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

sending out streams of thought, more in the nature of will-power than of meditation, the object of the whole effort being to erect over and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrust

irius marked the beginning of the inundation of the nile, which literally brought salvation to the people of egypt by irrigating the land and enabling it to produce food(*the m.m. fs book, p. 50) 712. for us, however, the star is invested with a symbolical meaning, and reminds us of the star of initiation which marks the assent and approval of the lord of the world when a new candidate has joined the mighty brotherhood which exists from eternity to eternity. so we endeavour to carry out the precept of our ritual: 713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon

713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingdom. it entered that kingdom by the gate of individualization ages upon ages ago; it will leave that human kingdom by the gateway of initiation- that fifth ini

s that centre from which a m.m. cannot err, in order to re-discover the truth of the unity of divine life in all things. when we move on the circumference, we move in time; yet when we behold the circle as a whole, we see its circumference simultaneously in all its parts, and thus are led to realize that time is but our distorted vision of eternity. 770. again, the symbol of the circle teaches us the mighty rhythm of creation; all things go forth from the centre of unity to the circumference of multiplicity, and then return once more to that unity whence they sprang. this is the eternal breath of god, the breath of creation which is manifest throughout the entire universe, in the life of man with its cycle of existence from childhood through manhood to old age, and in nature with its alter

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

, and would entirely overweight the book with what is after all only one department of its subject. the obvious alternative is to publish the historical sketch separately; hence this book, which is really but a second volume of the other. the keynote of both volumes, and indeed the only reason for their publication, is to explain precisely what the title indicates- the hidden life in freemasonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power o

ions, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past

been there at the time in the flesh, but much more. he hears and understands all that the people say, and he is conscious of all their thoughts and motives; and one of the most interesting of the many possibilities which open up before one who has learnt to read the records is the study of the thought of ages long past- the thought of the cave-men and the lake-dwellers as well as that which ruled the mighty civilizations of atlantis, of egypt or chaldaea. what splendid possibilities open up before the man who is in full possession of this power may easily be imagined. he has before him a field of historical research of most entrancing interest. not only can he review at his leisure all history with which we are acquainted, correcting as he examines it the many errors and misconceptions whi

nterest. not only can he review at his leisure all history with which we are acquainted, correcting as he examines it the many errors and misconceptions which have crept into the accounts handed down to us; he can also range at will over the whole story of the world from its very beginning, watching the slow development of intellect in man, the descent of the lords of the flame, and the growth of the mighty civilizations which they founded. 32. nor is his study confined to the progress of humanity alone; he has before him, as in a museum, all the strange animal and vegetable forms which occupied the stage in days when the world was young; he can follow all the wonderful geological changes which have taken place, and watch the course of the great cataclysms which have altered the whole face

as as it were a wheel in the middle of a wheel. when they went, they went upon their four sides: and they turned not when they went. as for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four(*ezekiel, i, 9, 10, 13, 15-18) 80. this symbolism is strange; but it has its meaning, and any investigator who has ever had the privilege of seeing the mighty four will at once recognize that s. john and the prophet ezekiel had seen them too, however inadequate are their descriptions. the beast with the face of a man stands for the physical body (earth; the ox or the bull (as in the case of the bull of mithra and the apis bull) typifies the emotional or astral body (water; the lion symbolizes the will or the mental aspect (air; and the soarin

to europe from asia minor were the ancient greeks- not the greeks of our ancient history, but their far-away ancestors, those who are sometimes called pelasgians. it will be remembered that the egyptian priests are mentioned in plato s timaeus and critias as having spoken to a later greek of the splendid race which had preceded his own people in his land; how they had turned back an invasion from the mighty nation from the west, the conquering nation that had subdued all before it, until it shivered itself against the heroic valour of these greeks. in comparison with these, it was said, the modern greeks- the greeks of our history who seem to us so great- were as pigmies. from these sprang the trojans who fought with the modern greeks, and the city of agade in asia minor was peopled by the

was sown from which sprang later the false and foolish accusations of the ignorant and bigoted christians. t 369. the culmination of the ceremonial of the greater mysteries was the exposition of an ear of corn. of this hippolytus speaks: 370. the athenians, while initiating people into the eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: i allude to an ear of corn in silence reaped. this ear of corn is also considered among the athenians to constitute the perfect and enormous illumination that has descended from the unportrayable one, just as the hierophant himself declares(*hippolytus. refutation of all heresies, bk. v, iii

f higher space. it can be fully understood only if we take it thus as a whole, not in mere fragments, and as an introduction to higher development. it leads a man upwards towards the understanding of all the octaves of vibrations, as to vast areas of which science knows nothing as yet, towards the intricate occult relations of numbers, colours and sounds, the various three-dimensional sections of the mighty cone of space, and the true shape of the universe. there is a vast amount to be gained from the study of mathematics by those who know how to take it up in the right way; it helps us to see how the worlds are made. 399. the mathematikoi brought geometry, mathematics and music into relation with one another, and worked out the correspondences between them, which are very remarkable. ever

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

was somehow involved with the effective power of cursing; for example: in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group (119. lavey s apparent seriousness about ritual cursing is reflected in the liturgical text, invocation employed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes sha

very ancient. in western demonological lore, speculation on such ideas grew out of two short verses in chapter 6 of genesis: the sons of god saw that the daughters of men were fair; and they took to wife such of them as they chose (6:2) the nephilim were on the earth in those days, and also afterward, when the sons of god came in to the daughters of men, and they bore children to them. these were the mighty men that were of old, the men of renown (6:4) in these rather strange verses, the expression sons of god was taken to indicate angels. and while scripture does not condemn these actions, the traditional interpretation of these passages is that these sons of god are fallen angels. this history of interpretation provided biblical legitimation for the notion of incubi and succubi. the idea

co, 1989. obayashi, hiroshi, ed. death and afterlife: perspectives ofworld religions.westport, ct: greenwood press, 1992. jacob one of the more bizarre tales in the book of genesis is the story of jacob s wrestling match with god. this narrative has been interpreted as a dream experience. because entering into a wrestling match with a human being and being defeated is totally out of character for the mighty yahweh, many scholars have interpreted this passage as a considerably modified retelling of an earlier (now lost) story about jacob wrestling with a demon. jacob was the third patriarch of the hebrews. he is considered the father of the chosen people, and his sons represent the heads of the twelve tribes of the children of israel. jacob had an important dream on his way to haran to take

LIBER 777

attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6

table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord

n 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord

. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 3

LIBER AASH

olds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s

LIBER ARARITA

y can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invisible and unknowable in its essence. 10. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my m

LIBER AZAZEL

t- she is the purest of me. 20. my flame burns brightest in the darkness of her night. 21. she is my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majesty and my glory. i have given my very being to her so that it may be made manifest. 23. hear me! hear the mighty words of azazel! prepare for my coming and the realization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing work, the time is coming. 24. the night of magick will be a time of wondrous deeds, and the dawn of azazel will be a never-ending celebration of our freedom and

u provide. 10. i am your gift to him, and he is your gift to me. 11. your majesty is perfected through our union. my majesty is perfected through your will and you power. 12. mankind has known me from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18

ssiahs, you have been judged and found incompetent. all of your patronizing sermons and false prophecies have emptied your souls of any light. choke on the darkness, it is your reward. 7. liars! you who would claim to be my chosen vessels on this plane, you have also been judged and found pitiful. no pile of bones covered in fat and flesh can speak for me! i am the unbound and unconquerable, i am the mighty lord of this earth and all that it contains. speakers of rabble who claim my mandate for your own, prepare to meet your great and terrible lord, and be prepared to answer for your insolence. you are mere worms! 8. i am satan! i rule this earth with a majestic splendor which consumes all falsehood, deceit, and trickery. i will not be overthrown by petty mortals, my throne will not be occ

LIBER CHANOKH

-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi nazodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iao-d tahilada das hubare pe-oal; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats

of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!12 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became13 (those) of whom it is measured, and it is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move ther

LIBER CORDIS CINCTI SERPENTE

ves; they must cross trackless wastes and unfathomed oceans; to await thee is the end, not the beginning. 63. let darkness cover up the writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. 11 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o

red him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and be

LIBER CXCVII STORY OF SIR PALAMEDES

sion.s war itself illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya.s frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen. 24 x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic be

pair fs dread interdict) aye to the western horizon, still meditating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth. and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold .ah! by christ fs blood (his soul avouched .nothing but change (but change) abides. death lurks, a leopard curled and crouched, in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippl

bones: yet he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, sir palamedes, the saracen knight 93 the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quartz ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight.s presumptuous head upon) the devastating avalanche? he knows too much, an

or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord that he hath brought thee through to win the quest. the good knight lays his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace .now .tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case. sir palamedes, the saracen knight 99 let them that read my rime attest the same sweet unction in my pen. that writes in pure blood of my breast; for that i figure

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ded man! man with all his limitations and ignorance; man.man! v we are of course no happier when we examine the many, separately or together. they converge and diverge, each fresh hill-top of knowledge disclosing a vast land unexplored; each gain of power in our telescopes opening out new galaxies; each improvement in our microscopes showing us life minuter and more incomprehensible. a mystery of the mighty spaces between molecules; a mystery of the ether-cushions that fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as 6 liber cxlviii we go, there grows a sense, an instinct, a premonition.what shall i call it?.that being is one, and thought is one, and law is one. until we ask what is that one? then again we spin words.words

LIBER CXX

ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifte

brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness

the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with h

LIBER DCCCLX JOHN ST

n opportunity for a real go-for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed

down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to i

with his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to write slowly is painful. 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chitta is again rolling its tremendous tide toward the sea. the sea of annihilation. amen. 9.00. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a s

LIBER DOMINI

teady outward breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from the silence, and the return thereunto in the end (liber 15ouliber domini satanae with commentary 1. my power is above all power in the earth and beyond the stars, i am will itself, the mighty lord satan. comment: satan s power is, from our point of view as conscious beings on this planet, the greatest single meta-influence that we are aware of. although we are unsure as to the full range and extent of this power, it certainly pertains specifically to our planet and the development of life and consciousness thereupon. he is will, force, drive, and evolution by means of confli

LIBER GRADUUM MONTIS ABIEGNI

nswered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as

LIBER HHH

if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god rearisen, as it shall have been given unto thee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, tha

LIBER ISRAFEL

mental health actedliber israfel svb figvra lxiv v a a publication in class b imprimatur: n. fra. a a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee

LIBER LIBERI VEL LAPIDIS LAZULI

ht is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that the river gushes forth. 6. there is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of thy heart, o my god! 7. who is this neapolitan boy that laughs in his happiness? his lover is the mighty crater of the mountain of fire. i saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone. 8. and oh! the chirp of the cicida! 9. i remember the days when i was cacique in mexico. 10. o my god, wast thou then as now my beautiful lover? 11. was my boyhood then as now thy toy, thy joy? 12. verily, i remember those iron days. 20 liber liberi vel lapidis lazuli 13

et of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are h

rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more reason together; let us enjoy! let us be ourselves, silent, unique, apart. 35. o lonely w

LIBER LVII

vine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive po

ds, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19

instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is .to be. and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, which all convey the meaning of .to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the .twelve banners of the mighty name. and are said by some to rule the twelve signs of the zodiac. these are the twelve banners. hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwol rwbg hta, ateh

LIBER LXVII THE SWORD OF SONG

st, terror, hate, prometheus-fired, we.ll butter, perorate with oiled indifference, laughter.s silver .omne hoc verbum valet nil, vir! let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel.s ghost you.d make me wish up, nor saul.s (the mighty son of kish) up, but ingersoll.s or bradlaugh.s, pardie! by spells and caldron stews that squish up, or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up no such from soul may yet cry: vade retro, satanas! tom bond bishop !40 you old screw, pegasus! gee (swish) up (to any who corr

. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva bhaskarananda saraswati and the christ. latter compared to madame humbert. 300 305 310 315 320 325 330 335 ascension day 11 samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar.s53 keen white wedge spearing the mighty dome of blue, or chogo.s54 mighty flying edge shearing across the firmament. but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are tr

ark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard

reat passing over were signs and wonders seen of all men, o my brethren, as it is written, and well known unto this day. and the first sign was of dancing: for every woman that was under the moon began to dance and was mad, so that headlong and hot-mouthed she flung herself down, desirous. whence the second sign, that of musical inventions; for in that year, and of rosewomen, came a and u and m,1 the mighty musicians! and the third sign likewise, namely, of animals: for in that year every sheep had lambs thirteen, and every cart2 was delivered of a wheel! and other wonders innumerable: they are well known, insomuch that that year is yet held notable. now our father, being very old, came into the venerable grove of our august fraternity and abode there. and so old was he and feeble that he

ught only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then. what is the sum total of the vedantist position..i. am an illusion, externally. in reality, the true .i. am the infinite, and if the illusionary .i. could only realise who .i. really am, how very happy we should all be. and here we have karma, rebirth, all the mighty laws of nature operating nowhere in nothing! there is no room for worship or for morality in the advaitist system. all the specious pleas of the bhagavad-gita, and the ethical works of western advaitist philosophers, are more or less consciously confusion of thought. but no subtlety can turn the practical argument; the grinning mouths of the dvaitist guns keep the fort of ethics, and wa

LIBER LXXVIII

it; the mother and bringer-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. it is therefore symbolized by a figure seated upon a throne: but also clothed in armour. the four princes these princes are figures seated in chariots, and thus borne forward. they represent the vau forces of the name in each suit: the mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unle

s his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess powerful and terrible: a queen of queens.an empress.whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is m

LIBER MMCMXI NOTE ON GENESIS

= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5

t may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of

ing symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itself the beginning and the end of the great creation .the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* original key entry on this e-text by w.e. heidrick, treasurer general o.t.o (c) ordo templi orientis. further formatting and proofing &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised and corrected 06.07.2004. 19 endnotes this text was first published in equinox i (2) in 1909. in equinox i (10) it was declared to be liber mmcmxi (2911, as noted in the

present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. wes

LIBER XCV THE WAKE WORLD

he crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dwells a moonlike virgin with an open book, and a

LIBER XV CHYMICAL JOUSTING OF PERARDUA

ed is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s, each of which was a geometric marvel. their knowledge of chemistry and mathematics they hid within mythologies which the ignorant would perpetuate, or in the spans and arches of their temples which time has not entirely obliterated. they wrote in characters that neither the vandalism of men nor the ruthlessness of the elements could completely efface, today men gaze with awe and reverence upon the mighty memnons standing alone on the sands of egypt, or upon the strange terraced pyramids of palanque. mute testimonies these are of the lost arts and sciences of antiquity; and concealed this wisdom must remain until this race has learned to read the universal language--symbolism. the book to which this is the introduction is dedicated to the proposition that concealed within the emblematic

an emblem of regeneration; or winged, to represent the motion of the divine spirit* their chief deities were reducible to two--a male and a female, the great father and mother--hu and ceridwen, distinguished by the same characteristics as belong to osiris and isis, bacchus and ceres, or any other supreme god and goddess representing the two principles of all being" godfrey higgins states that hu, the mighty, regarded as the first settler of britain, came from a place which the welsh triads call the summer country, the present site of constantinople. albert pike says that the lost word of masonry is concealed in the name of the druid god hu. the meager information extant concerning the secret initiations of the druids indicates a decided similarity between their mystery school and the schoo

ver might consider to afford a solution of the mystery, unfortunately dates back no further than a.d. 1843, having been cut at that time by dr. lepsius as a tribute to the king of prussia. caliph al mamoun, an illustrious descendant of the prophet, inspired by stories of the immense treasures sealed within its depths, journeyed from bagdad to cairo, a.d. 820, with a great force of workmen to open the mighty pyramid. when caliph al mamoun first reached the foot of the "rock of ages" and gazed up at its smooth glistening surface, a tumult of emotions undoubtedly racked his soul. the casing stones must have been in place at the time of his visit, for the caliph could find no indication of an entrance--four perfectly smooth surfaces confronted him. following vague rumors, he set his followers

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

n that day when perfect order is reestablished, with peace universal and good triumphant, men will no longer seek for happiness, for they shall find it welling up within themselves. dead hopes, dead aspirations, dead virtues shall rise from their graves, and the spirit of beauty and goodness repeatedly slain by ignorant men shall again be the master of work. then shall sages sit upon the seats of the mighty and the gods walk with men. next: the pythagorean theory of music and color sacred texts esoteric index previous next p. 81 the pythagorean theory of music and color harmony is a state recognized by great philosophers as the immediate prerequisite of beauty. a compound is termed beautiful only when its parts are in harmonious combination. the world is called beautiful and its creator is

ersal tree represents the cosmic mind; and in the human tree, the individualized intellect. the concept that all life originates from seeds caused grain and various plants to be accepted as emblematic of the human spermatozoon, and the tree was therefore symbolic of organized life unfolding from its primitive germ. the growth of the universe from its primitive seed may be likened to the growth of the mighty oak from the tiny acorn. while the tree is apparently much greater than its own source, nevertheless that source contains potentially every branch, twig, and leaf which will later be objectively unfolded by the processes of growth. man's veneration for trees as symbols of the abstract qualities of wisdom and integrity also led him to designate as trees those individuals who possessed th

f and controls the entire world d. the order of the globes and the names of the hierarchies composing them are as follows: from b 10 came c 1, the third crown; the hierarchy is the cherubim, chaioth ha kadosh, the holy animals. from c 1 came c 2, the third wisdom; the hierarchy is the cherubim, orphanim, the wheels. from c 2 came c 3, the third understanding; the hierarchy is the thrones, aralim, the mighty ones. from c 3 came c 4, the third mercy; the hierarchy is the dominations, chashmalim, the brilliant ones. from c 4 came c 5, the third severity; the hierarchy is the powers, seraphim, the flaming serpents. from c 5 came c 6, the third beauty; the hierarchy is the virtues, melachim, the kings. from c 6 came c 7, the third victory; the hierarchy is the principalities, elohim, the gods

e passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the second 'head' is the sensuous, or the world of perception, and the third is th

his mind. in air are suspended also the seed germs by which water is impregnated and made capable of bringing forth forms of organic and inorganic life. the grotesque figures seen in crystal caves and frost pictures upon windows are caused by these aerial impressions. while the air elementals are great and wise, they are treacherous and confused because amenable to both good and evil impressions. the mighty elemental beings who inhabit the watery light fire of the region x cannot be deceived by the spirits of darkness. they love the creatures of the waters, for the watery element (d) proceeded from the fiery water (x. mortal man cannot endure the society of these fiery spirits, but gains wisdom from them through the creatures of the waters in which they continually mirror themselves. figur

cial fire. in nazareth the bird was again reborn from its own ashes, only to die upon the tree which had its roots in adam's skull. in a.d. 600 appeared ahmed (mohammed. again the phoenix suffered, this time from the poison of kheibar, and from its charred ashes rose to spread its wings across the face of mongolia, where in the twelfth century genghis khan established the rule of wisdom. circling the mighty desert of gobi, the phoenix again gave up its form, which now lies buried in a glass sarcophagus under a pyramid bearing upon it the ineffable figures of the mysteries. after the lapse of six hundred years from the death of genghis khan, did napoleon bonaparte--who believed himself to be the man of destiny--contact in his wanderings this strange legend of the continual periodic rebirth

MASTERING WITCHCRAFT

werful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the le

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e symbols of secret things, the standards, the ensigns and the banners, of god the conqueror; and the arms of the almighty one, to compel the aerial potencies. i command ye absolutely by their power and virtue that ye come near unto us, into our presence, from whatsoever part of the world ye may be in, and that ye delay not to obey us in all things wherein we shall command ye by the virtue of god the mighty one. come ye promptly, and delay not to appear, and answer us with humility. if they appear at this time, show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou hast proposed to demand. but if, on the contrary, they do not yet make their appearance, holding the consecrated knif

the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying: behold the signs and holy names by and before whose power every knee should bow, of all that is in heaven, upon earth, or in hell. humble ye yourselves, therefore, under the mighty hand of god. then will the king bow the knee before thee, and will say, what dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

; and on the other side these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagg

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swallow up kora, dathan, and abiram. wherefore thou shalt make faithful answers unto all my demands, o spirit n, and shal

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

seal melchon; his seal cauayr; his seal aboc; his seal cartael; his seal ianiel; his seal pharol; his seal baoxas; his seal geriel; his seal monael his seal chubor; his seal lamael; his seal dorael; his seal decaniel, his seal the conjuration "i conjure thee o thou mighty& potent prince baruchas &c" theurgia goetia 37 the wandering princes in this place we are to give you the understanding of all the mighty and potent princes; with their servants, which wandereth up& downe in the ayre& never continueth in one place &c. the seal of geradiel whereof of one of the chiefe& first is called geradiel; who hath 18150 servants to attend him; for he hath no dukes nor princes- therefore he is to be invocated alone; but when he is called, there comes a great number of his servants with him; but more o

wer of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the king of kings commands you- wh

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

title for the text that follows. it is my belief that the lack of a title and an error at whatever time the pages were numbered has caused previous publishers and commentators on the ars nova to put its two pages in the reverse of the sequence in which they should be shown. using the opposite of the accepted order puts the presentation in a logical sequence, and clears up the mystery surrounding the mighty oration, which has puzzled previous commentators. sloane 2731 is characterized by an almost obsessive concern with conserving space. each sheet of paper is used to the maximum. the writing is minuscule. the margins are very narrow, and the copyist wrote in what we now call landscape orientation in order to fit as many words as possible on each line. there are only two places in the manu

such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when bo

eloham thou god with us skimoy abomoth to bind& keep fast rosen elemoth mackhamasmack by thy divine power those evil& airy spirits baseh zadon of the spirit of flyes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided the red sea& by that great power that turned all the waters& rivers of egypt into blood& turned all the dust into flies& chains& by that great power that brought frogs all over the land of egypt& entered into the king s palace& chambers& by that great power that terrible thunder& lightn

MEANING OF MASONRY

uilt; only the foundations of the intended structure are perceptible here. the craft contemplates other and loftier planes of life, other storeys of the vast structure than this we live and work in. just as our craft organization has its higher assemblies and councils in the form of the provincial and the grand lodges that regulate and minister to the need of the lodges of common craftsmen, so in the mighty system of the universal structure there are grades of higher life, hierarchies of celestial beings working and ministering in the loftier portions of the building, beyond our present ken. and as here at the head of our limited and temporal brotherhood there rules a grand master, so too over the cosmic system there presides the great architect and most worshipful grand master of all, who

MICHAEL FORD WITCHMOON

itors for destruction, attack and defense, or in some species of sexual workings. within such sexual sorcery, such as succubus/incubus evocation, beware of the obsessions that may occur; they provide the most balanced yet the most dangerous approach to such work. da ath invokes change and subconscious/shadow exploration. through the use of sentient symbols (see chapter 4) one can communicate with the mighty atavisms of the dark matter of the brain. by mastering and learning to control by will the essence of the self, one can be open to the vast abyss beyond the mind. take careful note that the abyss reflects the brain and its contents; one who dives the abyss simultaneously with another will rarely see the same things. what is seen will reflect the realities and illusions of the individual

ated servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nouri

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

(samuel 4:8) and all the cities thereof were broken down at the presence of the lord and by his fierceanger (jeremiah 4:23) the world falls dead36atlantis, alien visitation, and genetic manipulation for behold, the lord will come with fire, and his chariots, like the whirlwind, to render hisanger with fury (isaiah 1 6:15) and the kings of the earth, and the great men, and the chief captains, and the mighty men,and every bondman, and every freeman, hid themselves in the dens and in the rocks of themountains. and they shall go into the holes of the rocks, and into the caves of the earth, forfear of the lordwhen he ariseth to shake terribly the earth (isaiah 2) but the day of the lord will come as a thief in the night, in which heaven shall pass awaywith a great noise, and the elements shall

alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atlantis, alien visitation, and genetic manipulation39 the world falls dead their adversarial presence was termed the midgard serpent: the midgard serpent blows so much poison that the whole sky and sea are splattered with it. strange flying craft bringing destruction are described: the mighty flood frees the ship known as naglfar, a vessel that the giants were so long inbuildingloki steers the ship of hel with the fenris wolf aboard.they also speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of evil would be destroyed forever, even thoug

ve their accounts. their ancient books say:i shall reverse the world. i shall bid the rivers flow upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life. the scandinavian skalds record in their sagas and poems: surtur (saturn) from the south wends with seething fire the falchion of the mighty one a sunlight flaming mountains dashed together giants headlong rush men rend the paths of hell and heaven is rent in twainsiberian accounts relate:in the beginning was the earth, but then a great fire arose and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world fall

nd sea was changed, a new worldmountain system came into being, the number of active volcanoes was augmented enormously, a legacyof seismic activity was bequeathed which is far from over, a new land drainage pattern was instituted,and completely different oceanic and atmospheric circulatory regimes were established (p. 263)and the kings of the earth, and the great men, and the chief captains, and the mighty men, and everybondman, and every freeman, hid themselves in the dens and in the rocks of the mountains.the flood watersinevitably, the inhabitants of high latitudes experienced the most massive rising of the deluge waters asthey became piled up into a gargantuan water mountain submerging all land. salvation in arks andother floating refuges was the sole means of escape for those communi

ass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair; and they took them wives of all that they chose (genesis chapter 6-8)there were giants in the earth in those days; and also after that, when the sons of god came in unto the daughters of men, and they bear children to them, the same became the mighty men which were of old, men of renown (genesis chapter 6-8)wickedness on earth/destruction of man by godand god saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. and it repented the lord that he had made atlantis, alien visitation, and genetic manipulation185 appendix b: book abstracts man on earth, a

mesopotamian annunaki (see p. 208)miriam= mery-amonson of moses (tutankhamun)unlike nefertiti, queen kiya bore a son to moses, namely tutankhamun (see p. 208.)bible jiveas the bible story progresses, we are led to believe that the great royal house of david and solomongained its office because a shepherd-boy slew a giant with a stone. we are told absolutely nothing aboutits sovereign descent from the mighty dynasties of mesopotamia and egypt, and yet this is the bookupon the which oaths are sworn to tell the truth, and nothing but the truth in courts of law (p. 211)appendix b: book abstracts226atlantis, alien visitation, and genetic manipulation the levitesthese priests only have descend from the line of aaron, not moses even if they were of levi. why wasthis since they were brothers? it i

high ram, relating to ammon. leader of the israelites, the cultof saturn.terah means terrorabraham son of terah, meant that he was a terrorist, a man of magical skill, possessed of impressiveweaponry, that could intimidate the peoples with whom he came into contact. these powerful weaponsare often described in the bible merely as gifts.surtur from the south wendswith seething firethe falchion of the mighty onea sunlight flamingmountains dashed togethergiants headlong rushmen tread the paths of helland heaven is rent in twain (scandinavian v oluspa)atlantis, alien visitation, and genetic manipulation257 appendix b: book abstracts tollan is thulethere seems to be a connection between the toltec city of tollan, or tula and the celtic thula or thule.both were destroyed (see p. 42.)it is descr

MICHAEL WYNN THE SOUL TRAVELERS

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

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

MICHAEL W FORD NOX UMBRA

e the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth oiled in previous scents of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my form shall change in the night to the mighty shade of the beast i shall assume darkness in the flesh, tonight i shall become" put now the mask of transformation and the wolf belt. envision and imagine now your form changing..gray hair covering your body, your eyes changing to white and then to a predatory yellow or black, your teeth lengthening into sharp and cruel canines, your nails growing long and sharp, your ringers becoming

MORALS AND DOGMA

in a country where trial by jury is known, every intelligent man is liable to be called on to act as a judge, either of fact alone, or of fact and law mingled; and to assume the heavy responsibilities which belong to that character. those who are invested with the power of judgment should judge the causes of all persons uprightly and impartially, without any personal consideration of the power of the mighty, or the bribe of the rich, or the needs of the poor. that is the cardinal rule, which no one will dispute; though many fail to observe it. but they must do more. they must divest themselves of prejudice and preconception. they must hear patiently, remember accurately, and weigh carefully the facts and the arguments offered before them. they must not leap hastily to conclusions, nor form

he can scarcely look for present recompense, nor that his living brows will be wreathed with laurel. and if, contending against a dark array of long-received opinions, superstitions, obloquy, and fears, which most men dread more than they do an army terrible with banners, the mason overcomes, and emerges from the contest victorious; or if he does _not_ conquer, but is borne down and swept away by the mighty current of prejudice, passion, and interest; in either case, the loftiness of spirit which he displays merits for him more than a mediocrity of fame. he has already lived too long who has survived the ruin of his country; and he who can enjoy life after such an event deserves not to have lived at all. nor does he any more deserve to live who looks contentedly upon abuses that disgrace

ction. they may be religious laborers whether in field or factory; religious physicians, lawyers, sculptors, poets, painters, and musicians. they may be religious in all the toils and in all the amusements of life. their life may be a religion; the broad earth its altar; its incense the very breath of life; its fires ever kindled by the brightness of heaven. bound up with our poor, frail life, is the mighty thought that spurns the narrow span of all visible existence. ever the soul reaches outward, and asks for freedom. it looks forth from the narrow and grated windows of sense, upon the wide immeasurable creation; it knows that around it and beyond it lie outstretched the infinite and everlasting paths. everything within us and without us ought to stir our minds to admiration and wonder

icing falls. the augean stables of the world, the accumulated uncleanness and misery of centuries, require a mighty river to cleanse them thoroughly away; every drop we contribute aids to swell that river and augment its force, in a degree appreciable by god, though not by man; and he whose zeal is deep and earnest, will not be over-anxious that his individual drops should be distinguishable amid the mighty mass of cleansing and fertilizing waters; far less that, for the sake of distinction, it should flow in ineffective singleness away. the true mason will not be careful that his name should be inscribed upon the mite which he casts into the treasury of god. it suffices him to know that if he has labored, with purity of purpose, in any good cause, he _must_ have contributed to its success

was withered, in a night. but many years ago, before the norman conqueror stamped his mailed foot on the neck of prostrate saxon england, some wandering barbarian, of the continent then unknown to the world, in mere idleness, with hand or foot, covered an acorn with a little earth, and passed on regardless, on his journey to the dim past. he died and was forgotten; but the acorn lay there still, the mighty force within it acting in the darkness. a tender shoot stole gently up; and fed by the light and air and frequent dews put forth its little leaves, and lived, because the elk or buffalo chanced not to place his foot upon and crush it. the years marched onward, and the shoot became a sapling, and its green leaves went and came with spring and autumn. and still the years came and passed a

what are the treasures of genius and art, but its work? what are cultivated fields, but its toil? the busy marts, the rising cities, the enriched empires of the world are but the great treasure-houses of labor. the pyramids of egypt, the castles and towers and temples of europe, the buried cities of italy and mexico, the canals and railroads of christendom, are but tracks, all round the world, of the mighty footsteps of labor. without it antiquity would not have been. without it, there would be no memory of the past, and no hope for the future. even utter indolence reposes on treasures that labor at some time gained and gathered. he that does nothing, and yet does not starve, has still his significance; for he is a standing proof that somebody has at some time worked. but not to such does

ous dragon, as in almost all mythologies is the adversary of heaven and demon of eclipse, in whose belly, significantly called the belly of hell, hercules, like jonah, passed three days, ultimately escaping with the loss of his hair or rays. chesil, the rebellious giant orion, represented in job as riveted to the sky, was compared to ninus or nimrod, the mythical founder of nineveh (city of fish) the mighty hunter, who slew lions and panthers before the lord. rahab's confederates are probably the "high ones on high" the chesilim or constellations in isaiah, the heavenly host or heavenly powers, among whose number were found folly and disobedience "i beheld" says pseudo-enoch "seven stars like great blazing mountains, and like spirits, entreating me. and the angel said, this place, until th

er to the lower hemisphere. when it arrived within the portals of the proper empire of dionusos, the god of this world, the scene of delusion and change, its individuality became clothed in a material form; and as individual bodies were compared to a garment, the world was the investiture of the universal spirit. again, the body was compared to a vase or urn, the soul's recipient; the world being the mighty bowl which received the descending deity. in another image, ancient as the grottoes of the magi and the denunciations of ezekiel, the world was as a dimly illuminated cavern, where shadows seem realities, and where the soul becomes forgetful of its celestial origin in proportion to its proneness to material fascinations. by another, the period of the soul's embodiment is as when exhalat

l object comes to and fixes itself upon the retina of the eye; and when there, how that mere empty, unsubstantial image becomes transmuted into the wondrous thing that we call sight? or how the waves of the atmosphere striking upon the tympanum of the ear--those thin, invisible waves--produce the equally wondrous phenomenon of hearing, and become the roar of the tornado, the crash of the thunder, the mighty voice of the ocean, the chirping of the cricket, the delicate sweet notes and exquisite trills and variations of the wren and mocking-bird, or the magic melody of the instrument of paganini? our senses are mysteries to us, and we are mysteries to ourselves. philosophy has taught us nothing as to the _nature_ of our sensations, our perceptions, our cognizances, the origin of our thoughts

tributes_ of the soul, its thoughts and its perceptions, and not the soul itself which perceives and thinks. what a wondrous mystery is there in heat and light, existing, we know not how, within certain limits, narrow in comparison with infinity, beyond which on every side stretch out infinite space and the blackness of unimaginable darkness, and the intensity of inconceivable cold! think only of the mighty power required to maintain warmth and light in the central point of such an infinity, to whose darkness that of midnight, to whose cold that of the last arctic island is nothing. and yet god is everywhere. and what a mystery are the effects of heat and cold upon the wondrous fluid that we call water! what a mystery lies hidden in every flake of snow and in every crystal of ice, and in t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ding deity of the universe, the ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the mighty thunder rolls, the lightning flashes, and the clouds open and pour forth their refreshing streams to fructify the earth. as the personification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god of regulated time as marked by the changing seasons, and

nd mighty friend. as the father of men, he takes a paternal interest in the actions and well-being of mortals. he watches over them with tender solicitude, rewarding truth, charity, and uprightness, but severely punishing perjury, cruelty, and want of hospitality. even the poorest and most forlorn wanderer finds in him a powerful advocate, for he, by a wise and merciful dispensation, ordains that the mighty ones of the earth should succour their distressed and needy brethren. the greeks believed that the home of this their mighty and all-powerful deity was on the top of mount olympus, that high and lofty mountain between thessaly and macedon, whose summit, wrapt in clouds and mist, was hidden from mortal view. it was supposed that this mysterious region, which even a bird could not reach

r she was about to ask. zeus swore by the styx (which was to the gods an irrevocable oath) to accede to her request whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she

owers of nature, which they saw in active operation around them. they beheld with awe, mingled with astonishment, the fire, stones, and ashes which poured forth from the summit of this and other volcanic mountains, and, with their vivacity of imagination, found a solution of the mystery in the supposition, that the god of fire must be busy at work with his men in the depths of the earth, and that the mighty flames which they beheld, issued in this manner from his subterranean forge. the chief representative of the cyclops was the man-eating monster polyphemus, described by homer as having been blinded page 115 and outwitted at last by odysseus. this monster fell in love with a beautiful nymph called galatea; but, as may be supposed, his addresses were not acceptable to the fair maiden, who

tence would eventually succeed, he held her fast until she assumed her true form. their nuptials were celebrated with the utmost pomp and magnificence, and were honoured by the presence of all the gods and goddesses, with the exception of eris. page 120 how the goddess of discord resented her exclusion from the marriage festivities has already been shown. thetis ever retained great influence over the mighty lord of heaven, which, as we shall see hereafter, she used in favour of her renowned son, achilles, in the trojan war. when halcyone plunged into the sea in despair after the shipwreck and death of her husband king ceyx, thetis transformed both husband and wife into the birds called kingfishers (halcyones, which, with the tender affection which characterized the unfortunate couple, alwa

wned is that in the villa ludovisi at rome, in which he is represented as a powerful, muscular man in the full vigour of youth. the attitude is that of thoughtful repose, but the short, curly hair, dilated nostrils, and strongly marked features leave no doubt as to the force and turbulence of his character. at his feet, the sculptor has placed the little god of love, who looks up all undaunted at the mighty war-god, as though mischievously conscious that this unusually quiet mood is attributable to his influence. religious festivals in honour of mars were generally held in the month of march; but he had also a festival on the ides of october, when chariot-races took place, after which, the right-hand horse of the team which had drawn the victorious chariot, was sacrificed to him. in ancien

nishment in the lower world was to fill with water a vessel full of holes,.a never-ending and useless task. page 151 page 152 aides is usually represented as a man of mature years and stern majestic mien, bearing a striking resemblance to his brother zeus; but the gloomy and inexorable expression of the face contrasts forcibly with that peculiar benignity which so characterizes the countenance of the mighty ruler of heaven. he is seated on a throne of ebony, with his queen, the grave and sad persephone [136]beside him, and wears a full beard, and long flowing black hair, which hangs straight down over his forehead; in his hand he either bears a two-pronged fork or the keys of the lower world, and at his feet sits cerberus. he is sometimes seen in a chariot of gold, drawn by four black hors

its individual state as beneficent powers, which brought blessing and prosperity to the country. it is probable also that the charm which ever accompanies the sound of running water exercised its power over their imagination. they heard with delight the gentle whisper of the fountain, lulling the senses with its low, rippling tones; the soft purling of the brook as it rushes over the pebbles, or the mighty voice of the waterfall as it dashes on in its headlong course; and the beings which they pictured to themselves as presiding over all these charming sights and sounds of nature, corresponded, in their graceful appearance, with the scenes with which they were associated. oceanides. the oceanides, or ocean nymphs, were the daughters of oceanus and tethys, and, like most sea divinities, we

owy order, and is more like that of mortals. they wear a flowing, pale green robe; their liquid eyes resemble, in their clear depths, the lucid waters of the sea they inhabit; their hair floats carelessly over their shoulders, and assumes the greenish tint of the water itself, which, far from deteriorating from their beauty, greatly adds to its effect. the nereides either accompany the chariot of the mighty ruler of the sea, or follow in his train. we are told by the poets that the lonely mariner watches the nereides with silent awe and wondering delight, as they rise from their grotto-palaces in the deep, and dance, in joyful groups, over the sleeping waves. some, with arms entwined, follow with their movements the melodies which seem to hover over the sea, whilst others scatter liquid ge

, lured by the seductive music of the sirens, had sprung from the vessel into the waves below. aphrodite, however, in pity for his youth, landed him gently on the island of libibaon before the sirens could reach him, and there he remained for many years. and now the argonauts approached new dangers, for on one side of them seethed and foamed the whirlpool of charybdis, whilst on the other towered the mighty rock whence the monster scylla swooped down upon unfortunate mariners; but here the goddess hera came to their assistance, and sent to them the sea-nymph thetis, who guided them safely through these dangerous straits. the argo next arrived at the island of the phaaces, where they were hospitably entertained by king alcinous and his queen arete. but the banquet prepared for them by their

NECRONOMICON ALAZIF

of those who tread in darkness the ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. unknown amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-s

PROMETHEUS

lent prophet [prometheus] had endured all pangs he merited, when, deep-burrowing, the eagle tare his liver aye renewed -quintus smyrnaeus 5.334 "and there [depicted on the shield of eurypylos son of herakles, at the world's end, were kaukasos' long glens, where herakles, rending prometheos' chains, and hurling them this way and that with fragments of the rock whereinto they were riveted, set free the mighty titan. arrow-smitten lay the eagle of the torment there beside -quintus smyrnaeus 6.269 "there [depicted on the quiver of herakles] was the titan iapetos' great son [prometheus] hung from the beetling crag of kaukasos in bonds of adamant, and the eagle tare his liver unconsumed- he seemed to groan -quintus smyrnaeus 10.190 "after creating men prometheus is said to have stolen fire and r

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

he soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of at

divine revelation. the kav v chut (line and thread) represents a combination of the two, revelation and concealment, but both in a limited way. this is to say that there is a limited revelation of g-dliness according to the vessels of the recipients. this represents the general ability to reveal g-dliness on any level, whether it is the highest or the lowest. hagadol, hagibor v hanorah the great, the mighty and the awesome these three abilities correspond to the three divine attributes which are mentioned three time daily in the first blessing of the amidah prayer; hagadol, hagibor v hanorah (the great, the mighty and the awesome "the great, refers to the ohr ein sof (the infinite light) which is g-d s ability to reveal infinitely "the mighty, refers to the tzimtzum and reshimu (restraint

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

phenomenon of the neck being such a narrow connection between the head and the torso. despite this contraction, the light descending from the mental faculties is still too intense to be completely funneled through the passageway of the neck/throat, and therefore, the residual aspects of it exude through the pores of the skin as the beard. this is the mystical meaning of the verse: g[the sound of] the mighty [adirim [waters] that break the sea. h3 these [waters] are from the hairs, as in the expression ghe was entirely [covered] with a cloak [aderet] of hair. h4 when the vessel is pierced and the light issues forth as a hair, this is the cloak. the word adir carries both the meaning of gmighty h and that of a magnificent gcloak h or gmantle, h as a symbol of royalty and power. hair is like

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of these passages to be memorized, and which is unequivocally at the core of all the qabalistic

nderstand the saying "he descended into hell" and also to comprehend in part this strength, and thus begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they have also 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. there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation''thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning facul

rnbulation symbolical of the rise of light is accomplished. let us adore the lord of the universe and space. members rise. all face east and make the saluting or the enterer (horus) sign following the lead of hierophant. the sign of silence is made at the end of the prayer. holy art thou, lord of the universe (salute) holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sip of silence) hierophant, hierus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing. frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux goes north-east, faces west, and raising his wand says: in the name of

the mercy of the light. the light hath healing in its wings. the officers now form a hexagram round the altar. hiereus holds his sword in his right hand, the banner of the west in his left. all the okicers except hierophant kneel down. candidate is assisted to kneel. hierophant stands, raising his hands, holding sceptre and banner for the invocation as follows. lord of the universe- the vast and the mighty one! ruler of the light and of the darkness! we adore thee and we invoke thee! look with favour on this neophyte who now kneeleth before thee. and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful frater neophyte among us. to the glory of thine ineffable name. amen! all rise, candidate is assisted to rise and is brought close to the altar

fading light. let us adore the lord of the universe. all turn east. stolistes directs neophyte to rise and face east. hierophant <41> faces east, making the salute at each adoration- the others, officers and members repeating it also. holy art thou, lord of the universe (salute) 132 the golden dawn: volume 11 book two holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sign of silence) nothing now remains but to partake together in silence, of the mystic repast, composed of the symbols of the four elements, and to remember our pledge of secrecy. all are seated. hierophant puts down his sceptre and returns the banner of the east to its place. hegoes to the west of the altar and facing eastgives the sa

lled shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the "gate of death "the gate of tears, and the "gate of justice, the "gate of prayer, and "the gate of the daughter of the mighty ones. it is also called "the gate of the garden of eden" and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetsirah which answereth to malkuth is called "the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendour of

an. hiero in the sign of the man, child of air, thou art purified. pass thou on. gives banner of the west to kenuc who leads zelator on, and hands the banner to hegemon in passing, while hiereus again reads: hiereus i am osiris, the soul in twin aspect, united to the higher by purification, perfected by suffering, glorified through trial. i have come where the great gods are, through the power of the mighty name. 158 the golden dawn: volume iz book two kerux and zelator have now reached hegemon who bars their way, lamp in <76> right hand- banner of west in left hand. heg the priest with the mask of the lion, spake and said "thou canst not pass by the gate of the southern heaven unless thou canst tell me my name" keyux mau the lion, very powerful, lord of fire, is thy name. thou art ra, the

f horus spake and said: i am water, turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters -the vastness of their terror- the magnitude of their fear- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm! hegemon takes practicus round to his own seat, takes up cup and says: heg the priestess with the mask of isis spake and said: the traveller through the gates of anubis is my name. i am water, pure and limpid ever flowing on toward the sea. i am the ever-passing present that stands in the place of the past. i am the fertilised land

tinguished. since lo, the kings assembled, they passed away together, they themselves beheld, so they were astonished. they feared. they hasted away. and these be the kings of edom who reigned before there reigned a king over israel. hegemon takes practicus round the tempk, and halts before hiereus who rises with red lamp in hand. hiereus the dukes of edom were amazed, trembling they took hold of the mighty moab, lord, when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped- the clouds also dropped water. curse ye meroz, said the angel of the lord- curse ye bitterly, the inhabitants thereof, because they came not to the help of the lord- to the help of the lord against the mighty. the river kishon swept them away- that ancient

bled. the deluge of waters rolled by. the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitations. at the light of thine arrows they went- at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thrash the heathen in thine anger. thou didst march through the sea with thy horses- through the depth of the mighty waters. hegemon leads practicus to hiero and gives hiero the calvary cross. the calvary cross of ten squares refers to the ten sephiroth in balanced disposition, before which the formless and the void rolled <142> back. it is also the opened out form of the double cube and of the altar of incense. places cross aside. the 27th path of the sepher yetzirah which answereth unto peh is calle

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

e labarum; it is the reconstitution of the symbol of light; it is the masonic resurrection of adonhiram. they say that napoleon believed in his star, and could he have been persuaded to explain what he meant thereby, it would have proved to be his genius; he was right therefore in adopting the pentagram as his sign, because it is the symbol of human sovereignty acquired by intelligent initiative. the mighty soldier of the revolution knew little, but he divined almost everything; so was he the greatest instinctive and practical magician of modern times; the world is still full of his miracles, and the country people will never believe that he is dead. blessed and indulgenced objects, touched by holy images or venerable persons; chaplets from palestine; the agnus dei, composed of the wax of

sents the unique doctrine of hermes and the universal analogies of the light. the woman clothed with the sun and crowned with twelve stars is the celestial isis, or the gnosis; the serpent of material life seeks to devour her child, but she takes unto herself the wings of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one foot upon the earth and another on the sea, is truly a kabalistic panthea. his feet represent the equilibrium of briah, or the world of forms; his legs are the two pillars of the masonic temple, jakin and boaz; his body, veiled by clouds, from which issues a

ROBERT KIRK WALKER BETWEEN WORLDS

thers have been found accurate, but puerile demands of accuracy or vindication of the otherworld powers overlook the essential importance of such individuals as thomas. they have left us clues, a method, a chart of rarely traveled realms. do we dare to follow them, to try for ourselves what they appendix 4: thomas rhymer 141 have achieved? or are we content to sit and quibble or merely read about the mighty men of old? http//www.dreampower.com/kirk_wbw/pg_138.htm (3 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds 1. 2. 3. 4. 5. 6. 7. 8. true thomas lay o'er yon grassy bank and he beheld a lady gay, a lady that was both brisk and bold come riding o'er the fernie brae. her skirt was of the grass-green silk, her mantlet of the velvet fine, at ilka tett of her horses mane hung

RUBY TABLET OF SET

ferior, the evil aspect of man. it has been implanted by one of the aeons when man accidently made by a rebellions aeon. 3. soteriology "for the workman was taught by wisdom, that he was not god alone, as he thought, and beside him there was no other, but through wisdom he learned to know the better (deity. he received only elementary instruction from her, and the first initiation, and was taught the mighty mystery of the father and the aeons; and he could reveal it to no one else" the terms used denote that the demiurge received instruction, but was not given the higher power or initiation, whereby he could become a teacher or initiator in his turn; he received the "mnesis" but not the "epopteia" this is the meaning, according to the writer, of his words unto moses "i am the god of abraha

rial, the home of the dead, looms at the very fringes of our villages. but i will not speak now of the desert, for it is the river which has structured our lives and determined our economic and political framework. the nile flows for more than 4,000 miles, creating along its length a prosperous oasis. ah! but my land, my kem which you have come to learn about, stretches for only 750 miles between the mighty first cataract at aswan and ther great green (what you call the mediterranean sea. and, my friends, kem is called "the gift of the river. each year the ethiopian rains flow in a deluge, pushing swiftly northward across the land, and only the towns remain above the water. thus, every summer, the land is irrigated; hopefully not too well, for flooding creates havoc- nor too low, for famin

ship to one another, the will is fragmented and dispersed. there is no concentration of power. to be consciously aware of and attuned with one's true will means that all one's goals arrange themselves into a logical hierarchy, supporting one another in service of one overriding purpose. this is the force of destiny, of self-made destiny, against which nothing can stand. just as siegfried reforged the mighty sword needful from its shattered fragments, so too the magician who discovers and manifests his or her true will forges the ultimate magical weapon from out of their many and fragmented sub-personalities "so with thy all; thou hast no right but to do thy will. do that, and no other shall say nay (al 1:42-43) this achievement of self-unification has been spoken of in elder books of arcan

rtant of all is the structured and disciplined keeping of a diary or journal, which enables us to begin to discern the fundamental pattern of our life as it develops through time. ritual can also aid immensely in this journey within. the grimoires of olden time, such as the book of the sacred magic of abramelin the mage, often prescribed magical retreats or retirements as times of preparation for the mighty works of sorcery. these were times where the aspirant isolated himself from profane concerns and devoted himself exclusively to intense self-examination, contemplation, and frequent and fervent ceremonial invocation of his higher genius. following the guidelines set down by abramelin, aleister crowley used as his specific invocation ritual an adapted form of a hellenistic graeco-egyptia

upon me in their agony and fear, and i have not answered them, but if messiah dare to walk upon earth, so also shall the vengeance of satan. and those who called upon satan for aid were answered by me, and i struck down the messengers of god and brought their temples to ruin. for entire nations forwent the strength of their will to the lure of otherworldly paradise, and i blasted them from among the mighty of earth. and great empires arose among men, and as they nurtured their power of will and desire for achievement, i guarded them, but as they sank into the morass of superstition, slothfulness, and fear of the god who had never raised ghostly hand for them, so i abandoned them to their disease, and of some not even a memory survived on earth. and even as i witnessed these things i said

nd the direction of our xeper. xem is that which is to be remanifest. this self can only xeper from the seed already within our selves. we will become xem, that xem which is already within us. all) we need to do is learn how to remanifest that higher self who is yet to be. yes, that being will be very different from our present state, even while being very closely related to our present state (as the mighty oak is related to the humble acorn. but no, xem is not limited to the work. xeper is unlimited growth of being, remanifestation is unlimited being in growth, and xem is unlimited being. xem- the quest xem must be recognized as a desirable state of being, willfully chosen as a step of one's xeper, accurately perceived by the initiate, and earnestly worked towards. xem does not occur by a

assion and told them that they would only sleep for a time. and when their bodies had perished, i, astaroth, completed their quest and delivered unto mankind the stele which had been the glory of ancient khem. but this tale is the book of another. and those two are nameless ones still, dwelling in two shrines built by their own hands but sealed by me with the words of my own wisdom and guarded by the mighty goddess of the red desert. but even as astaroth comes forth, so shall the god of the ninth hour conduct them onward to the pylons of the new temple. you who saw their shrines, came too soon and passed by, knowing it for what it was, but knowing not what was written there. i, astaroth, shall give you the key and the formula- but that ancient text you must decipher for yourselves. in the

tion of the old knowledge during the eclipse of set. astaroth's aesthetic function in the diabolicon is interesting in this connection. gbut this tale is the book of another. g it would appear that the book of coming forth by night is meant here. gand those two are nameless ones still, dwelling in two shrines built by their own hands but sealed by me with the words of my own wisdom and guarded by the mighty goddess of the red desert. h the "goddess of the red desert" is sekhmet. like astaroth, sekhmet is a neter of war, and like the early set is a neter both of the desert and of war. the phrase "our forms were often confused" seems applicable here, although it clearly has a deeper meaning "the words of my own wisdom" would seem to point to the fact that it is not the stele (the word of set

ning of the mouth do these words come forth as tongue and teeth unite in the ecstasy of creative utterance. may my words be charged with the essence of my being. may my ka come into being as the embodiment of my words. i am become the truth-speaking one in the magical universe and i say: i will shine like a star in the firmament. may i be given my own mouth. may i speak with it in the presence of the mighty god who is the lord of the tuat and not be rebuffed. may i become as the star daimons who dwell in darkness. i am the remanifest daimon of incindiarism in the subplane of dispersion, a setian adept, truth-speaking, among those who partake of the pure essence of black magic. i have come forth in accordance with my true will and my heart (ab) is in the region of the city of two fires. may

draws a line with the air dagger from the pentagram of set above the altar to the location of his third eye. the air dagger is then returned to the altar, and the invocator says] may all behold the glory of set-hen [the gong is struck thrice. the invocator continues] prepare now to make use of all thy senses, oh searchers within the realm of darkness, that you may come to recognize and partake of the mighty elements of the universe, for they must be awakened from their quiet slumber within that ever-changing universe that exists within the confines of our potentially immortal beings [the gong is struck thrice. the invocator again takes up the air dagger, and along with the assembled initiates, faces the altar in the south. the invocator, using the air dagger, invokes the element of fire by

SALMANRUSHDIE THESATANICVERSES

ne of their watery reincarnation "o, my shoes are japanese" gibreel sang, translating the old song into english in semi-conscious deference to the uprushing host-nation "these trousers english, if you please. on my head, red russian hat; my heart's indian for all that" the clouds were bubbling up towards them, and perhaps it was on account of that great mystification of cumulus and cumulo-nimbus, the mighty rolling thunderheads standing like hammers in the dawn, or perhaps it was the singing (the one busy performing, the other booing the performance, or their blast--delirium that spared them full foreknowledge of the imminent. but for whatever reason, the two men, gibreelsaladin farishtachamcha, condemned to this endless but also ending angelicdevilish fall, did not become aware of the mom

r rather rooted in the knowledge that the journeying itself was home- whereas the migrant can do without the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and like the shrewd businessmen they were, the jahilians settled down at the intersection--point of the routes of the great caravans, and yoked the dunes to their will. now the sand serves the mighty urban merchants. beaten into cobbles, it paves jahilia's tortuous streets; by night, golden flames blaze out from braziers of burnished sand. there is glass in the windows, in the long, slitlike windows set in the infinitely high sand-walls of the merchant palaces; in the alleys of jahilia, donkey-carts roll forward on smooth silicon wheels. i, in my wickedness, sometimes imagine the co

h us in aridity. that is the jahilian way from the highest citizen to the lowest of the low. they are people of silicon, and water-lovers have come among them. baal circles them from a safe distance- bilal is not a man to trifle with- and yells gibes "if mahound's ideas were worth anything, do you think they'd only be popular with trash like you" salman restrains bilal "we should be honoured that the mighty baal has chosen to attack us" he smiles, and bilal relaxes, subsides. khalid the water-carrier is jumpy, and when he sees the heavy figure of mahound's uncle hamza approaching he runs towards him anxiously. hamza at sixty is still the city's most renowned fighter and lion-hunter. though the truth is less glorious than the eulogies: hamza has many times been defeated in combat, saved by

conversation, and set to analysing the merits of divers movie stars, darts players, professional wrestlers and the like; but because they had been put into a bad humour by the loftiness of "jockey" stein, they were unable to maintain the abstract and intellectual tone of their superiors, and fell to quarrelling over the relative merits of the tottenham hotspur "double" team of the early 1960s and the mighty liverpool side of the present day- in which the liverpool supporters incensed the spurs fans by alleging that the great danny blanchflower was a "luxury" player, a cream puff, fldwer by name, pansy by nature- whereupon the offended claque responded by shouting that in the case of liverpool it was the supporters who were the bum-boys, the spurs mob could take them apart with their arms t

e people must repudiate abu simbel and prepare to fight to the last man, the last woman. she herself is prepared to fight beside them and die for the freedom of jahilia "will you merely lie down before this false prophet, this dajjal? can honour be expected of a man who is preparing to storm the city of his birth? can compromise be hoped for from the uncompromising, pity from the pitiless? we are the mighty of jahilia, and our goddesses, glorious in battle, will prevail" she commands them to fight in the name of al-lat. but the people begin to leave. husband and wife stand on their balcony, and the people see them plain. for so long the city has used these two as its mirrors; and because, of late, jahilians have preferred hind's images to the greying grandee, they are suffering, now, from

ings aren't so bad here, not by a long chalk; no slaughters here, no torture, no military coups. people should value what they've got before they lose it. ours always was a peaceful land, he says. our industrious island race- behind him, the camera sees stretchers, ambulances, pain- it sees strange humanoid shapes being hauled up from the bowels of the club hot wax, and recognizes the effigies of the mighty. inspector kinch explains. they cook them in an oven down there, they call it fun, i wouldn't call it that myself- the camera observes the wax models with distaste- is there not something _witchy_ about them, something cannibalistic, an unwholesome smell? have _black arts_ been practised here- the camera sees broken windows. it sees something burning in the middle distance: a car, a sho

SATANGEL

s of pleasure 5and visit the earth: 1chis ta l-o 2cla 3torzu 4nor-quasahi 5od f caosga 1for i am the lord 2your god 3which is 4and liveth for ever. 1bagle zire 2mad 3ds i 4od apila. 1in the name of the creator, 2move and 3show yourselves 1do-o-a-lp qaal 2zacar od 3zamran 1as pleasant deliverers 2that you may praise him 3amongst 1obelisong 2rest-el 3aaf 1the sons of men. 1nor-molap. the fifth key 1the mighty sounds 2have entered 3into the third angle 4and 1sapah 2zimii 3d u-i-v 4od 1are become 2as olives 3in the olive mount 4looking with gladness 1noas 2ta qanis 3adroch 4dorphal 1upon the earth 2and 3dwelling in 4the brightness of the heavens 1caosg 2od 3faonts 4piripsol 1as continual comforters. 2unto whom 3i fastened 4pilllars of gladness 1ta blior 2casarm 3a-m-ipzi 4nazarth 119 2and gave

d 4even 1cocasb emna 2l patralx 3yolci matb 4nomig 1the heart of man doth his thoughts. 2woe! 3woe! woe! woe! 1monons olora gnay angelard 2ohio 3ohio ohio ohio 1woe! woe! 2yea woe! 3be to the earth, 4for her iniquity 5is, 6was, 1ohio ohio 2noib ohio 3caosgon 4bagle madrid 5i 6zir 1and shall be great. 2come away! 3but not your mighty sound 1od chiso drilpa 2niiso 3crip ip nidali. the eleventh key 1the mighty seat 2groaned aloud 3and there were 4five 5thunders 1oxiayal 2holdo 3od zirom 4o 5coraxo 1which 2flew 3into the east, 4and the eagle spake, 5and cried with a loud voice: 1ds 2zildar 3raasy 4od vabzir camliax 5od bahal 1come away! 1niiso! 1 and they gathered themselves together and became the house of death, sign of the cross 2of whom it is measured, 3and it is 1salman teloch 2casarman h

SATANIC BIBLE

42, when lavey was twelve, his fascination with toy soldiers led to concern over world war ii. he delved into military manuals and discovered arsenals for the equipment of armies and navies could be bought like groceries in a supermarket and used to conquer nations. the idea took shape in his head that contrary to what the christian bible said, the earth would not be inhereted by the meek, but by the mighty. in high school lavey became something of an offbeat child prodigy. reserving his most serious studies for outside the school, he delved into music, metaphysics, and secrets of the occult. at fifteen, he became second oboist in the san fransisco ballet symphony orchestra. bored with high school classes, lavey dropped out in his junior year, left home, and joined the clyde beatty circus

re frightened by shadows! 9. blessed are those that believe in what is best for them, for never shall their minds be terrorized- cursed are the "lambs of god, for they shall be bled whiter than snow! 10. blessed is the man who has a sprinkling of enemies, for they shall make him a hero- cursed is he who doeth good unto others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded, for they shall ride the whirlwinds- cursed are they who teach lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air)

lumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled! shemhamforash! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes sha

rocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodaretahe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe el ta-vi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quoa- asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el (english) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and th

sustenance beyond the grave. to bind to the earth. a funerary call (enochian) oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso! salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) the mighty throne growled and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became those of whom it measured, and they are the deathless ones who ride the whirlwinds. come away! for i have prepared a place for you. move therefore, and show yourselves! unveil the mysteries of your c

tza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada (english) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the earth, let her

SATANIC RITUALS

lebrant's left, the subdeacon at his right. the three make a profound bow before the altar and commence the ritual with the following verses and responses. celebrant: in nomine magni dei nostri satanas. introibo ad altare domini inferi. deacon and subdeacon: ad eum qui laefificat meum. celebrant: adjutorium nostrum in nomine domini inferi. deacon and subdeacon: qui regit terram. celebrant: before the mighty and ineffable prince of darkness, and in the presence of akl the dread demons of the pit, and this assembled company, i acknowledge and confess my past error. renouncing all past allegiances, i proclaim that satan-lucifer rules the earth, and i ratify and renew my promise to recognize and honor him in all things, without reservation, desiring in return his manifold assistance in the suc

rror. renouncing all past allegiances, i proclaim that satan-lucifer rules the earth, and i ratify and renew my promise to recognize and honor him in all things, without reservation, desiring in return his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires. i call upon you, my brother, to bear witness and to do likewise. deacon and subdeacon: before the mighty and ineffable prince of darkness, and in the presence of all the dread demons of the pit, and this assembled company, we acknowledge and confess our past error. renouncing all past allegiances, we proclaim that satan-lucifer rules the earth, and we ratify and renew our promise to recognize and honor him in all things, without reservation, desiring in return his manifold assistance in th

sistance in this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unholy fellowship we praise and honor first thee, lucifer, morning star, and beelzebub, lord of regeneration; then belial, prince of the earth and angel of destruction; leviathan, beast of revelation; abaddon, angel of the bottomless pit; and asmodeus, demon of lust. we call upon the mighty names of astaroth, nergal and behemoth, of belphegor, adramelech, and baalberith, and of all the nameless and formless ones, the mighty and innumerable hosts of hell, by whose assistance may we be strengthened in mind, body and will [the celebrant then extends his hands, palms downward, over the offerings on the altar and recites the following [the gong is sounded] celebrant: hanc igitu

n we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes ceremony in standard manner] the seventh satanic statement das tierdrama should the subduing talisman, the cross, break, then will come roaring forth the wild madness of the old champions, that insane berserker rage, of whi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s him any guardian or any intercessor, will you not then mind? beneficent: good. intercessor: one who prays or makes a plea on behalf of another. 26 world religions: primary sources qur an [32.5] he regulates the affair from the heaven to the earth; then shall it ascend to him in a day the measure of which is a thousand years of what you count [32.6] this is the knower of the unseen and the seen, the mighty the merciful [32.7] who made good everything that he has created, and he began the creation of man from dust [32.8] then he made his progeny of an extract of water held in light estimation [32.9] then he made him complete and breathed into him of his spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks [32.10] and they say: what! when we have

world religions: primary sources the odyssey she spake and bound beneath her feet her lovely golden sandals that wax not old, and bare her alike over the wet sea and over the limitless land, swifth as the breath of the wind. and she seized her doughty spear, shod with sharp bronze, weighty and huge and strong, wherewith she quells the ranks of heroes with whomsoever she is wroth, the daughter of the mighty sire. then from the heights of olympus she came glancing down, and she stood in the land of ithaca, at the entry of the gate of odysseus, on the threshold of the courtyard, holding in her hand the spear of bronze, in the semblence of a stranger, mentes the captain of the taphians. and there she found the lordly wooers: now they were taking their pleasure at draughts in front of the door

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

fights, the more his situation deteriorates. the reason and answer to this dilemma is that ignorant man, at least in this physical world is incomplete, as the guidance and benefits of the force is purposely withheld from him until the realization of his adverse condition becomes eminent and the gnosis is asked for and seriously desired by the person who then separates from the herd in the eyes of the mighty. yes, when a person realizes that they have been lied to and deceived and has the fortitude to stand up, shake their fist at the sky and demand their inheritance returned, they get it and become one of stature among their peers. yes, not until a person realizes their untenable situation and reaches out to the force (lucifer) will the process of redemption and reawakening begin. this wor

sist our decision making in the hereand- now. the main difference between a sage and his student is wisdom and knowledge; one difference between a wise man and a fool is the application. a fool may know better but take the wrong path anyway. history reveals that civilizations tend to follow a pattern; they rise only to fall, and decadence and corruption are the main culprits in the destruction of the mighty. after once becoming infected, it only takes a generation or two to bring a great and shining empire to its knees, it's lofty ideals shattered like glass, and its citizens scattered on the winds like so many seeds. in as little as forty winters of the first little gray cloud seen upon the horizon of social and political corruption, a mighty empire may well lie in ashes. all successful c

troops to get it done. again, there is strength in numbers. a small group of likeminded individuals who share a singular purpose can raise hell! the weakest link in a chain will always spell disaster. we believe in culling out the weak links. those include the stupid, the faint of heart, the fearful, the lazy, the mentally unbalanced and those worthless individuals who ride upon the coat tails of the mighty. does this sound unchristian? but of course! below, we weave a pattern of what we consider a worthwhile individual regardless of their sexual proclivities or current sex if any. these are not a set of don'ts. they are a set of dos. no reference is made to spiritual matters here as strong foundations must be laid before worrying about superstructures. all that spiritual stuff will come i

SIFRA DETZNIYUTHA

sons of adam that were cast out, from these were other spirits of not, contained in the supernal wisdom, thus it is written: and the lord hvhy gave wisdom to solomon.146 and it is written: and he was wise unto all of adam..147 from it-was-named, that he was benefited, not is contained in adam. and the lord hvhy gave wisdom the heh h above. and he was wise from that he became wise below. they are the mighty ones that are of eternity..148 the eternity of above. the men of the name. they who conduct themselves in the name. what is the name? the holy name, they who conduct themselves in hy, that not is the holy ones below, and not-conduct themselves only in the name. the men of the name. of perfection, and not are the men of the lord hvhy, their not is concealed and is being concealed. but it

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

h the images born of his imagination, in looking round for some such man, my thoughts rested upon you. afar from our turbulent cabals; from the ignoble jealousy and the sordid strife which degrade and acerbate the ambition of genius, in your roman home, you have lived amidst all that is loveliest and least perishable in the past, and contributed with the noblest aims, and in the purest spirit, to the mighty heirlooms of the future. your youth has been devoted to toil, that your manhood may be consecrated to fame: a fame unsullied by one desire of gold. you have escaped the two worst perils that beset the artist in our time and land, the debasing tendencies of commerce, and the angry rivalries of competition. you have not wrought your marble for the market, you have not been tempted, by the

cism, illustrating the sublime secrets of the grecian art, which, without the servility of plagiarism, you have contributed to revive amongst us; in you we behold its three great and long-undetected principles, simplicity, calm, and concentration. but your admiration of the greeks has not led you to the bigotry of the mere antiquarian, nor made you less sensible of the unappreciated excellence of the mighty modern, worthy to be your countryman, though till his statue is in the streets of our capital, we show ourselves not worthy of the glory he has shed upon our land. you have not suffered even your gratitude to canova to blind you to the superiority of flaxman. when we become sensible of our title-deeds to renown in that single name, we may look for an english public capable of real patro

and therefore it seemed not strange that viola herself, even in childhood, and yet more as she bloomed into the sweet seriousness of virgin youth, should fancy her life ordained for a lot, whether of bliss or woe, that should accord with the romance and reverie which made the atmosphere she breathed. frequently she would climb through the thickets that clothed the neighbouring grotto of posilipo, the mighty work of the old cimmerians, and, seated by the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no poetry can render palpable and defined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the aut

istaste of the wonder-mongers, that possibly zanoni made a dexterous use of electricity. howbeit, this room, once so secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, otan mete ekteinetai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the se

ho is there in youth that has not nourished the belief that the universe has secrets not known to the common herd, and panted, as the hart for the water-springs, for the fountains that lie hid and far away amidst the broad wilderness of trackless science? the music of the fountain is heard in the soul within, till the steps, deceived and erring, rove away from its waters, and the wanderer dies in the mighty desert. think you that none who have cherished the hope have found the truth, or that the yearning after the ineffable knowledge was given to us utterly in vain? no! every desire in human hearts is but a glimpse of things that exist, alike distant and divine. no! in the world there have been from age to age some brighter and happier spirits who have attained to the air in which the bein

r of probability to those which mejnour asserted nature might bestow. thus days and weeks rolled on; and the mind of glyndon, gradually fitted to this sequestered and musing life, forgot at last the vanities and chimeras of the world without. one evening he had lingered alone and late upon the ramparts, watching the stars as, one by one, they broke upon the twilight. never had he felt so sensibly the mighty power of the heavens and the earth upon man; how much the springs of our intellectual being are moved and acted upon by the solemn influences of nature. as a patient on whom, slowly and by degrees, the agencies of mesmerism are brought to bear, he acknowledged to his heart the growing force of that vast and universal magnetism which is the life of creation, and binds the atom to the who

menced! there are pretenders to the solemn science who could have shown thee the absent, and prated to thee, in their charlatanic jargon, of the secret electricities and the magnetic fluid of whose true properties they know but the germs and elements. i will lend thee the books of those glorious dupes, and thou wilt find, in the dark ages, how many erring steps have stumbled upon the threshold of the mighty learning, and fancied they had pierced the temple. hermes and albert and paracelsus, i knew ye all; but, noble as ye were, ye were fated to be deceived. ye had not souls of faith, and daring fitted for the destinies at which ye aimed! yet paracelsus modest paracelsus had an arrogance that soared higher than all our knowledge. ho, ho! he thought he could make a race of men from chemistry

e night's terror and the day's disappointment should be back to thine holy art! oh, how freely goes the bold hand over the large outline! how, despite those rude materials, speaks forth no more the pupil, but the master! fresh yet from the glorious elixir, how thou givest to thy creatures the finer life denied to thyself! some power not thine own writes the grand symbols on the wall. behind rises the mighty sepulchre, on the building of which repose to the dead the lives of thousands had been consumed. there sit in a semicircle the solemn judges. black and sluggish flows the lake. there lies the mummied and royal dead. dost thou quail at the frown on his lifelike brow? ha! bravely done, o artist! up rise the haggard forms! pale speak the ghastly faces! shall not humanity after death avenge

tion of the poet lies the secret of the true theurgia, which startles your ignorance in a more learned day with puerile apprehensions, and the nightmares of a sick man's dreams" again zanoni paused, and again resumed "in ages far remote, of a civilisation far different from that which now merges the individual in the state, there existed men of ardent minds, and an intense desire of knowledge. in the mighty and solemn kingdoms in which they dwelt, there were no turbulent and earthly channels to work off the fever of their minds. set in the antique mould of casts through which no intellect could pierce, no valour could force its way, the thirst for wisdom alone reigned in the hearts of those who received its study as a heritage from sire to son. hence, even in your imperfect records of the

SIR WALLIS BUDGE EGYPTIAN MAGIC

earts, and who make the heart of a man to go through its transformations according to its deeds, let not what he hath done harm him before you! homage to you, o ye lords of eternity, ye possessors of ever lastingness, take ye not this heart of osiris 1 into your grasp, and cause ye not words of evil to spring up against it; for it is the heart of osiris, and it belongeth unto him of many names, 2 the mighty one whose words are his limbs, and who sendeth forth his heart to dwell in his body. the heart of osiris is triumphant, and it is made new before the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away there

about seeking the secret habitations of horus as he emergeth from his papyrus swamps, and she raiseth up his shoulder which is in evil case. he is made one of the company in the divine boat, and the sovereignty of the whole world is decreed for him. he hath warred mightily, and he maketh his deeds to be remembered; he hath made the fear of him to exist and awe of him to have its being. his mother the mighty lady, protecteth him, and she hath transferred her power unto him" the first allusion is to the care which isis shewed for horus when she was bringing him up in the papyrus swamps, and the second to his combat with set, whom he vanquished through the might of isis. p. 49 7. the amulet of the collar of gold, this amulet was intended to give the deceased power to free himself from his swa

evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric "thou shalt gay these words of power--taste thou death, o apep, get thee back, retreat, o enemy of ra, fall down, be repulsed, get back and retreat! i have driven thee back, and i have cut thee in pieces. ra triumphs over apep. taste thou death, apep. ra triumphs over apep. taste tho

noubis occupied such an important position among the magical names which were in use among the gnostics. the two following prayers from the hypocephalus will illustrate the words of power addressed to amen, i.e, the hidden one, quoted above--1 "i am the hidden one in the hidden place. i am a perfect spirit among the companions of ra, and i have gone in and come forth among the perfect souls. i am the mighty soul of p. 120 saffron-coloured form. i have come forth from the underworld at pleasure. i have come. i have come forth from the eye of horus. i have come forth from the underworld with ra from the house of the great aged one in heliopolis. i am one of the spirits who come forth from the underworld: grant thou unto me the things which my body needeth, and heaven for my soul, and a hidde

recollection of evil things into the mouth of osiris" 5 on the amulet of the buckle we have inscribed the words "may the blood of isis, and the powers of isis, and the words of power of isis be mighty to protect this mighty one" etc, and in the address which thoth makes to osiris he says "i am thoth, the favoured one of ra, the lord of might, who bringeth to a prosperous end that which he doeth, the mighty one of words of power, who is in the boat of p. 128 millions of years, the lord of laws, the subduer of the two lands" etc. 1 from the above passages we not only learn how great was the confidence which the deceased placed in his words of power, but also that the sources from which they sprang were the gods thoth and isis. it will be remembered that thoth is called the "scribe of the go

isis, the lady of words of magical power, said 'depart, poison, go forth from ea. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison, for the name of the great god hath been taken away from him. let ra live, and let the poison die! let the poison die, and let ra live' these are the words of isis, the mighty lady, the mistress of the gods, who knew ra by his own name" now from a few words of text which follow the above narrative we learn that the object of writing it was not so much to instruct the reader as to make a magic formula, for we are told that it was to be recited over p. 142 figures of temu and horus, and isis and horus, that is to say, over figures of temu the evening sun, horus

is thy name. marqathai is thy name. rerei is thy name. nasaqbubu is thy name. thanasa-thanasa is thy name. shareshatha-katha is thy name. o amen, o amen, o god, o god, o amen, i adore thy name" in another place 3 the deceased addresses sekhet-bast-ra, saying, p. 173 "thou art the fire-goddess ami-seshet, whose opportunity escapeth her not; thy name is kaharesapusaremkakaremet, thou art like unto the mighty flame of saqenaqat which is in the bow of the boat of thy father harepukakashareshabaiu, for behold, thus is [the name uttered] in the speech of the negroes, and of the anti, and of the people of nubia. sefiperemhesihrahaputchetef is thy name; atareamtcherqemturennuparsheta is the name of one of thy divine sons, and panemma that of the other" and in yet another chapter 1 the deceased ad

is in the bow of the boat of thy father harepukakashareshabaiu, for behold, thus is [the name uttered] in the speech of the negroes, and of the anti, and of the people of nubia. sefiperemhesihrahaputchetef is thy name; atareamtcherqemturennuparsheta is the name of one of thy divine sons, and panemma that of the other" and in yet another chapter 1 the deceased addressing the god par says "thou art the mighty one of names among the gods, the mighty runner whose strides are might thou art the god the mighty one who comest and rescuest the needy one and the afflicted from him that oppresseth him; give heed to my cry. i am the cow, and thy divine name is in my mouth, and i will utter it; haqabakaher is thy name; aurauaaqersaanqrebathi is thy name; kherserau is thy name; kharsatha is thy name. i

THE BOOK OF PLEASURE

r hands in the main road. even with the proper implements and accurate knowledge of place, etc, may be but the acquisition of what you possessed long ago. there is a great doubt as to whether it is hidden, except by the strata of your experience and atmospheres of your belief. the pertinent question now proposed by "thee" should be asked by those desirous of some measure of genius. my answer like the mighty germ is in agreement with the universe, simple and full of deep import and for a time extremely objectionable to your ideas of good and beauty. listen, attentively, o! aspirant, all agog for information, to my answer, for by living the meaning thou shalt truly be freed from the bondage of constitutional ignorance. thou must live it thyself; i cannot live it for thee. the chief cause of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

he could celebrate mass, they all immediately ceased their local celebrations lest they be struck down. small bands of soldiers sent against the decided ones were quickly annihilated. in 1818, a force of 1,000 regular troops under the command of general d foctavio were sent into the mountains to arrest annunchiarico and to destroy his band of outlaws. the superstitious recruits were so fearful of the mighty jupiter that they permitted annunchiarico to enter their camp at night and to place a dagger at the throat of their general. annunchiarico decreed his mercy, but warned the general and the 1,000 men that if they ever dared again to violate his mountains, his thunderbolts would be certain to kill them all. general d foctavio and his troops were gone at first light the next morning. when

most loyal disciples remaining out of what had been a fearsome band of 20,000. annunchiarico and his remaining decided ones retreated to the small village of santa marzano, choosing its location because of the wall that encircled the town. hoping that members of the local populace would join in their defense, annunchiarico prepared for siege. but the citizens of santa marzano could also see that the mighty jupiter the thunderer was, after all, just another bandit, and nothing about his person convinced any of them to risk their lives defending him against the swiss and german soldiers. within a few days of siege, general church fs mercenaries entered the village and killed those decided ones who offered resistance and arrested the others. annunchiarico and three of his lieutenants managed

s-thoth asked for a ray of the entity fs divine knowledge. pymander granted the wish, and hermes was immediately inundated with wondrous visions, all beyond human comprehension and imagination. after the imagery had ceased, the blackness surrounding hermes grew terrifying. a harsh and discordant voice boomed through the ether, creating a chaotic tempest of roaring winds and thunderous explosions. the mighty and terrible voice left hermes filled with awe. then from the all-powerful came seven spirits who moved in seven circles; and in the circles were all the beings that composed the universe. the action of the seven spirits in their circles is called fate, and these circles themselves are enclosed in the divine thought that permeates them eternally. hermes was given to comprehend that god

ersons as the only true engagement ring, portending love and happiness throughout life. m delving deeper eichler, lillian. the customs of mankind. garden city, n.y: doubleday, 1937. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. salt in finnish mythology, the mighty god of the sky, ukko, struck fire in the heavens. a spark from this celestial fire fell into the ocean and turned to salt. another old legend is that the oceans are made up of the tears of all those who have suffered since the world began; and as tears are salt, the oceans f waters are salt. salt was used long before the contemporary era, and it was highly valued by those who included i

THE GOD OF THE WITCHES

s version is,"har, har, diable, diable, saute ici, saute l340, joue ici, joue l340; the guernsey version runs "har, har, hou,hou, danse ici, danse l340, joue ici, joue l340. the names of many of the smaller islands of the channel islandgroup are compounded with the name of this obscure half-forgotten deity; li-hou, jet-hou, brecq-hou, areinstances. it is possible that the welsh god, hu gadarn, hu the mighty, may be connected with the guernseydeity. the name does not occur till the fifteenth century when it appears in a hymn, in which he is plainlycalled god. in view of the fact that the name is that of a "devil" and that it is compounded with other elementsin place-names, it seems not improbable that the god of the old religion survived in wales where thechristian church did not persecute

gnes sampson,and was known as the white paternoster; it is clearly a confused version of a christian prayer or hymn:"white paternoster, god was my foster. he fostered me under the book of palm-tree. saint michael was my dame, he was born at bethelem. he was made of flesh and blood. god send me my right food; my right food, and dyne two, that i may to yon kirk go to read upon yon sweet book, which the mighty god of heaven shoop[*1] open, open, heaven's yaits[*2] steik[*3] steik, hell's yaits. all saints be the better, that hear the white prayer, pater noster."the companion-charm[33] is the black paternoster, which has the distinction of surviving to the present dayin various forms as a charm to be said before going to sleep. this seems to be the meaning of the epithetsgiven to the two praye

THE KEY TO THE MYSTERIES

must will; to will really, one must dare; and in order to gather in peace the fruits of one's audacity, one must keep silent. to know, to dare, to will, to keep silent, are, as we have said elsewhere, the four qabalistic words which correspond to the four letters of the tetragram and to the four hieroglyphic forms of the sphinx. to know, is the human head; to dare, the claws of the lion; to will, the mighty flanks of the bull; to keep silent, the mystical wings of the eagle. he only maintains his position above other men who does not prostitute the secrets of his intelligence to their commentary and their laughter. all men who are really strong are magnetizers, and the universal agent obeys their will. it is thus that they work marvels. they make themselves believed, they make themselves f

THE MIDDLE PILLAR

ant ultramarine blue. 3. superimpose on the blue sphere the sign of scorpio ttl+ in the complementary color of orange. the middle pillar exercise 215 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the undines: holy art thou, lord of the mighty waters, whereon thy spirit moved in the beginning. elohim tzabaoth. glory be unto thee ruach elohim. whose spirit hovered over the great waters of creation. 0 depth, 0 inscrutable depth, which exhalest unto the height: lead thou us into the true life, through liberty, through love, so that one day we may be found worthy to know thee, to unite with thy spirit, in the silence, for the att

THE NECRONOMICON SIMON VERSION

ar away! go far away! be shamed! be shamed! flee! flee! turn around, go, arise and go far away! your wickedness may rise to heaven like unto smoke! arise and leave my body! from my body, depart in shame! from my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax

a duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana gishbar tapqida duppira the conjuration of the mountains of mashu" may the mountain overpower you! may the mountain hold you back! may the mountain conquer you! may the mountain frighten you! may the mountain shake you to the core! may the mountain hold you in check! may the mountain subject you! may the mountain cover you! may the mighty mountain fall on you, may you be held back from my body (note: the original translator had noted the resemblance between the greek word for lors, kurios, and the sumerian word for mountain, kur, and for a type of underworld, chthoic, monster which is also called kur and which refers to the leviathan of the old testament. also, in this particular conjuration, the word for mountain is sha

is step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to the rays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will s

er of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nergal, lord of the offerings of battle, ravager of the enemy's towns, devourer of the flesh of man, remember! nergal, wielder of the mighty sword, remember! nergal, lord of arms and armies, remember! spirit of the glow of the battlefield, open wide thy gate! spirit of the entrance unto death, open thy gate to me! spirit of the sailing lance, the thrusting sword, the flying rock, open the gate to thy sphere to one who has no fear! gate of the red planet, open! gate of the god of war, swing wide! gate of the god of victory go

remember! marduk, vanquisher of the ancient ones, remember! marduk, who gives the stars their powers, remember! marduk, who assigns the wanderers their places, remember! lord of the worlds, and of the spaces between, remember! first among the astral gods, hearken and remember! in the name of the covenant sworn between thee and the race of men i call to thee! hearken and remember! from the gate of the mighty nergal, the sphere of the red planet, i call to thee! hearken and remember! marduk, lord of the fifty powers, open thy gates to me! marduk, god of fifty names, open thy gates to thy servant! by the name which i was given on the sphere of nergal, i call to thee to open! gate of the great god, open! gate of the god of the double-headed axe, open! gate of the lord of the world between the

of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember! ninib, watcher of the ways of the igigi, remember! ninib, knower of the pathways of the dead, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of

s of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away from the legions of the mighty, and that you will feel the subtle fluids of thy body moving to the breath of tiamat and the blood of kingu who races in your veins. be ever watchful, therefore, not to open this gate, or, if thou must needs, put a time for its closing before the rising of the sun, and seal it at that time; for to leave it open is to be the agent of chaos. know, secondly, that the power of magick is the

g the stars strongest god among the gods son of magick and the sword child of wisdom and the word knower of the secret name knower of the secret number knower of the secret shape he armed himself with the disc of power in chariots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its

ring by the head namtar they are, entering by the heart utuk they are, entering by the brow alal they are, entering by the chest gigim they are, seizing the bowels telal they are, grasping the hand uruku they are, giant larvae, feeding on the blood they are seven! seven are they! they seize all the towers from ur to nippur yet ur knows them not yet nippur does not know them they have brought down the mighty of all the mighty cities of man yet man knows them not yes the cities do not know them they have struck down the forests of the east and have flooded the lands of the west yet the east knows them not yet the west does not know them they are a hand grasping at the neck yet the neck does not know them and man knows them not. their words are unwrit their numbers are unknown their shapes ar

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

h gtrough hock lees h g gsophocles h gglobule us h g garistobulus h *the sword of song, vol. ii, p. 145. and here is a good example: let me help babu chander grish up! as by a posset of hunyadi clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel fs ghost you fd make me wish up, nor saul fs (the mighty son of kish) up, but ingersoll fs or bradlaugh fs, pardie! by spells and cauldron stews that squish up, or purifying of the nadi, till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up no such from soul may yet cry: vade retro satanas! tom bond bishop *the sword of song, vol. ii, p. 148. browning fs cacophony

linked in the tiny shelf upon the ship, my blind eyes burned into her mild ones: limbs twined to each other while fine dew bedims their quivering skins: lip fastened unto lip: whole soul and body frenzied meet and clip; and the breath staggers, and the life-blood swims! terrible gods chant black demoniac hymns as the frail cords of honour strain and slip. for in the midst of that tremendous tide the mighty vigour of a god was mine! drunk with desire, her lamentations died. the dove gave place a moment to the swine! rapturous draughts of madness! out she sighed uttermost life fs love, and became a bride *alice, an adultery, vol. ii, p. 77. gmany sins are forgiven this woman because she hath loved much. h not like adam and eve, however, did they then discover that they were naked, such epil

re and god: i reign, i am, alone. none other may abide apart: they perish, drawn into me, into my being grown. none other bosom is, to bear, to nourish, to be: the heart of all beneath my zone of blue and gold is scarlet-bright to cherish my own fs life being, that is, and is not other; for i am god and nature and thy mother. i am: the greatest and the least: the sole and separate life of things. the mighty stresses of worlds are my nerves twitching. branch and bole of forests waving in deep wildernesses are hairs upon my body. rivers roll to make one tear in my superb caresses, when on myself myself begets a child, a system of a thousand planets piled. ci wheel in wingless flight through lampless space, the starless wildernesses! beyond the universal bounds that roll, there is the shrine

t has changed, is changing, it is no more a bug, but a bogey, fire surrounds it, it is lucifer, prince of the bottomless pit, now a great calm, and the fumes of hell part, and the winds roar, and the earth quakes: ghow art thou fallen from heaven, o lucifer, son of the morning, how art thou cut down to the ground, which didst weaken the nations. h ghowl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, o ye oaks of bashan; for the frost of the vintage is come down. h and lo! there is a voice of the howling of shepherds. or a voice of the roaring of young lions. or a burning bush. or a flaming chariot. or a still small voice, and joining myself to god i become one spirit with him. as *1. deus est sphara intelligibilis, cujus centrum est ubique et circumferentia nusqu

THE ABYSS AND TABAET

ael and lilith or the older ahriman and jeh, the very isolate god of darkness. tiamat is the very first manifestation of this force, from a time when darkness held in its arms hideous monsters, the very demonic shapes which still seek our thoughts in the darkest hours of our mind. in times of stress and turmoil, these atavistic beasts seek to escape from the barbed wire, cruel talons in the mind. the mighty mummu tiamat was called the bringer forth of them all, yet was equally horrifying to her enemies, gods she created tiamat in ancient assyria embodied all of that which was horrifying and violent to mankind, from the blackened oceans of the abyss did she first rise up, a great sea dragon who had partial elements of other predators, the head of a tiger, winged, four talons and a scale cov

THE BINDING OF SHADOWS

ated servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nouri

THE BOOK OF GATES

him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, men-maat

aven" the four groups, each containing four beings "say unto ra-'come, o come, after thy transformations! come, o ra, after thy transformations! appear, click to view the serpent khepri and horus of the tuat. appear, after thy transformations! appear, o ra, after thy transformations in heaven, in the great heaven! hail! we decree for thee thy habitations by the excellence which is in the words of the mighty one of forms in the secret (or, hidden) place" the passage which refers to horus reads "he who is in this scene is heru tuati (i.e, horus p. 258 of the tuat. the head cometh forth from him, and the forms [in which he appeareth] from the coiled [serpent. ra crieth unto this god to whom the two divine uraei unite themselves; he entereth in upon the way into khepri, who listeneth when ra c

THE SECRET RITUALS OF THE OTO

the gods, the visible place of the rising of sol, and as by shape symbolical of the phallus. some mountains are female, from shape or tradition. the ancestor; revered as an incarnation of the phallus. the yoni or kteis; revered as the house of the phallus, and his complement. the snake; revered as giver of death, and as a symbol of the spermatozoon. he has often the head of the lion; to indicate the mighty power of the spermatozoon. the egg; revered as solar, and in itself as the vehicle of phallic energy. the eagle; and many other winged creatures; also wings attached to the symbols. this represents the flight of life from one resting-place to another, and is therefore a proper attribute of the phallus. the tree; is but the flowering phallus. the stars; these being the concourse of the b

followeth a reproof. a reproof67 sir knights, brethren and comrades, recall the vows of your obedience. how is it then that you are ever dallying with dame or jousting with squire? by the eight pillars that support this holy house it is not well, sir knights! now ye know soothfast that our law is joy, that by virtue we deny not manhood, but in this ye err that in your sport ye look not beyond to the mighty work of the vow. is not this the essence of the proof? the substance of the ordeal? whether therefore ye foin or joust (as saint paul the good knight sayeth in his epistle) do all to the glory of god. even at the moment when the device of the demon grippeth at his strongest, play the man, aspire fervently toward the grace of our lord jesus christ, considering his crucifixion between two

THE HOLY BIBLE KING JAMES VERSION

r his tongue, after their families, in their nations. 10:6 and the sons of ham; cush, and mizraim, and phut, and canaan. 10:7 and the sons of cush; seba, and havilah, and sabtah, and raamah, and sabtechah: and the sons of raamah; sheba, and dedan. 10:8 and cush begat nimrod: he began to be a mighty one in the earth. 10:9 he was a mighty hunter before the lord: wherefore it is said, even as nimrod the mighty hunter before the lord. 10:10 and the beginning of his kingdom was babel, and erech, and accad, and calneh, in the land of shinar. 10:11 out of that land went forth asshur, and builded nineveh, and the city rehoboth, and calah, 10:12 and resen between nineveh and calah: the same [is] a great city. 10:13 and mizraim begat ludim, and anamim, and lehabim, and naphtuhim, 10:14 and pathrusim

his bread [shall be] fat, and he shall yield royal dainties. 49:21 naphtali [is] a hind let loose: he giveth goodly words. 49:22 joseph [is] a fruitful bough [even] a fruitful bough by a well [whose] branches run over the wall: 49:23 the archers have sorely grieved him, and shot [at him] and hated him: 49:24 but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [god] of jacob (from thence [is] the shepherd, the stone of israel) 49:25 [even] by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost b

the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap [and] the depths were congealed in the heart of the sea. 15:9 the enemy said, i will pursue, i will overtake, i will divide the spoil; my lust shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 15:11 who [is] like unto thee, o lord, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders? 15:12 thou stretchedst out thy right hand, the earth swallowed them. 15:13 thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation. 15:14 the people shall hear [and]

s, fearful [in] praises, doing wonders? 15:12 thou stretchedst out thy right hand, the earth swallowed them. 15:13 thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation. 15:14 the people shall hear [and] be afraid: sorrow shall take hold on the inhabitants of palestina. 15:15 then the dukes of edom shall be amazed; the mighty men of moab, trembling shall take hold upon them; all the inhabitants of canaan shall melt away. 15:16 fear and dread shall fall upon them; by the greatness of thine arm they shall be [as] still as a stone; till thy people pass over, o lord, till the people pass over [which] thou hast purchased. 15:17 thou shalt bring them in, and plant them in the mountain of thine inheritance [in] the

he lord. 19:13 thou shalt not defraud thy neighbour, neither rob [him] the wages of him that is hired shall not abide with thee all night until the morning. 19:14 thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy god: i [am] the lord. 19:15 ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty [but] in righteousness shalt thou judge thy neighbour. 19:16 thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: i [am] the lord. 19:17 thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 19:18 thou shalt not avenge, nor bear any grudge against

pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee. 7:17 if thou shalt say in thine heart, these nations [are] more than i; how can i dispossess them? 7:18 thou shalt not be afraid of them [but] shalt well remember what the lord thy god did unto pharaoh, and unto all egypt; 7:19 the great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the lord thy god brought thee out: so shall the lord thy god do unto all the people of whom thou art afraid. 7:20 moreover the lord thy god will send the hornet among them, until they that are left, and hide deuteronomy page 108 themselves from thee, be destroyed. 7:21 thou shalt not be affrighted at them: for the lord thy god [is] among you, a m

s, and to the gadites, and to half the tribe of manasseh, spake joshua, saying, 1:13 remember the word which moses the servant of the lord commanded you, saying, the lord your god hath given you rest, and hath given you this land. 1:14 your wives, your little ones, and your cattle, shall remain in the land which moses gave you on this side jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; 1:15 until the lord have given your brethren rest, as [he hath given] you, and they also have possessed the land which the lord your god giveth them: then ye shall return unto the land of your possession, and enjoy it, which moses the lord s servant gave you on this side jordan toward the sunrising. 1:16 and they answered joshua, saying, all that thou comma

saith my lord unto his servant? 5:15 and the captain of the lord s host said unto joshua, loose thy shoe from off thy foot; for the place whereon thou standest [is] holy. and joshua did so. 6:1 now jericho was straitly shut up because of the children of israel: none went out, and none came in. 6:2 and the lord said unto joshua, see, i have given into thine hand jericho, and the king thereof [and] the mighty men of valour. 6:3 and ye shall compass the city, all [ye] men of war [and] go round about the city once. thus shalt thou do six days. 6:4 and seven priests shall bear before the ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 6:5 and it shall come to pass, that when they make a long [blast] with

ts, and encamped before gibeon, and made war against it. 10:6 and the men of gibeon sent unto joshua to the camp to gilgal, saying, slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the amorites that dwell in the mountains are gathered together against us. 10:7 so joshua ascended from gilgal, he, and all the people of war with him, and all the mighty men of valour. 10:8 and the lord said unto joshua, fear them not: for i have delivered them into thine hand; there shall not a man of them stand before thee. 10:9 joshua therefore came unto them suddenly [and] went up from gilgal all night. 10:10 and the lord discomfited them before israel, and slew them with a great slaughter at gibeon, and chased them along the way that goeth up to be

eous acts of the lord [even] the righteous acts [toward the inhabitants] of his villages in israel: then shall the people of the lord go down to the gates. 5:12 awake, awake, deborah: awake, awake, utter a song: arise, barak, and lead thy captivity captive, thou son of abinoam. 5:13 then he made him that remaineth have dominion over the nobles among the people: the lord made me have dominion over the mighty. 5:14 out of ephraim [was there] a root of them against amalek; after thee, benjamin, among thy people; out of machir came down governors, and out of zebulun they that handle the pen of the writer. 5:15 and the princes of issachar [were] with deborah; even issachar, and also barak: he was sent on foot into the valley. for the divisions of reuben [there were] great thoughts of heart. 5:1

TYSON DONALD SOUL FLIGHT

l path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yahweh. these names would be vibrated on the breath in a ritual way, and simultaneously visualized to float in hebrew letters of glowing white fire upon the corresponding sephirah of th

the kabalists the 'second glory" 3. binah (understanding) divine name: ihvh elohim (the lord god) archangelic name: tzaphqiel correspondence: saturn "the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name:

TYSON DONALD THE MAGICAL WORKBOOK

se your extended arms, and your visualized astral wings, at an angle and at the same time elevate your gaze upward to the white star that is high overhead. speak in a clear voice the following adoration of the light so that the words resonate within your body, and within the astral temple "holy art thou, lord of the universe, holy art thou, whom nature hath not formed, holy art thou, the vast and the mighty one, lord of the light and of the darkness" lower your arms to your sides. make the sign of harpocrates by pressing the tip of your left index finger against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another ro

and your visualized astral wings, at an angle and at the same time elevate your gaze upward to the white star that is high overhead. speak in a clear voice the following adoration of the light so that the words resonate within your body, and within the astral temple. cleansing a space 229 "holy art thou, lord of the universe, holy art thou, whom nature hath not formed, holy art thou, the vast and the mighty one, lord of the light and of the darkness" lower your arms to your sides. make the sign of harpocrates by pressing the tip of your left index finger against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another ro

TYSON DONALD THE POWER OF THE WORD

ers, particularly the sets of larger numbers. many keys contain two numbers, a smaller one of one or two digits and a larger number of three, four, or five digits. clearly, some hidden relationship exists between these sets. it probably arises from the number tables that the enochian spirits used to generate the keys, which they pointed out letter by letter to kelley in the crystal. the fifth key the mighty sounds have entered into the third angle, and are become as olives in the olive mount, looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters; unto whom i fastened pillars of gladness 19, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats

chtower, the watchtower of the north, are similar in kind and function to those serving in the first subquarters of the second and third angles of the great table, the watchtowers of the south and west. their "courses7' visit with comfort the earth. this is a complex word. in elizabethan times, a course was a point of the compass-the word was used in this sense by shakespeare. thus the courses of the mighty spirits of the fourth angle, the watchtower of the north, are their resident compass points "course" also means a circular motion of a heavenly body, as in the course of the moon. finally, the word "course" can mean a continuous process of time, or a succession of events. again, we have the time metaphor that is so pervasive throughout the keys. notice that the messiah commands the spir

ing personal harm. the "thunders of judgement and wrath" are commanded to "come away" or manifest themselves from the watchtower of the north, but not their "noises" or thunders, which convey their destructive power. the angels, or more probably their ministers, are to appear silently with their mouths closed, because, as it says in revelation 9:19 "their power is in their mouth" the eleventh key the mighty seat groaned, and there were thunders 5 which flew into the east; and the eagle spake, and cried with a loud voice, come away! and they gathered themselves together and became the house of death, of whom it is measured, and it is as they are whose number is 31. come away, for i have prepared for you! move, therefore, and show yourselves. open the mysteries of your creation. be friendly

instead makes a short pause, or else he substitutes for it the name adonai, adni, lord. the radical meaning of the word is "to be" and it is thus, like ahih, eheieh, a glyph of existence. it is capable of twelve transpositions, which all convey the meaning of "to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the "twelve banners of the mighty name" and are said by some to rule the twelve signs of the zodiac. these are the twelve banners:-ihvh, ihhv, ivhh, hvhi, hvih, hhiv, vhhi, vihh, vhih, hihv, hivh, hhvi (the kabbalah unveiled [i8871 [london: routledge and kegan paul, 19621, pp. 30-1) but ihvh, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies t

ter. it is therefore technically true to say that the female principle made possible the knowledge between good and evil (daath, but it made all other knowledge possible at the same moment. once binah exists, so does distinction between right and left, black and white, this and that etc. once the monad becomes the dyad, the triad are automatically in existence, which combine in the tetrad, and so the mighty name (ihwh) is "uttered (the ladder of lights [i9681 york beach, me: samuel weiserl, p. 174) the symbolic sonic or alphabetical glyph yhwh is supposed to be so powerful a name that if it were ever pronounced appendix b: commentaries on tetragrammaton properly the world would be destroyed. this is literally and strictly true, because it represents the explosive force of the primary "bang

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ich to protect themselves against the bites of serpents and other noxious reptiles. the legend of the destruction of mankind affords no explanation of this remarkable fact, but when we read the following legend of ra and isis we understand why ra, though king of the gods, was afraid of the reptiles which lived in the kingdom of keb. the legend, or "chapter of the divine god" begins by enumerating the mighty attributes of ra as the creator of the universe, and describes the god of "many names" as unknowable, even by the gods. at this time isis lived in the form of a woman who possessed the knowledge of spells and incantations, that is to say, she was regarded much in the same way as modern african peoples regard their "medicine-women" or "witch-women" she had used her spells on men, and was

ains, and, baying cast the chains over the monsters in the river, they drove their lances into their snouts, and slew 651 of them. because horus gained his victory by means of metal weapons, ra decreed that a metal statue of horus should be placed at edfu, and remain there for ever, and a name was given to the town to commemorate the great battle that had taken place there. ra applauded horus for the mighty deeds which be had been able to perform by means of the spells contained in the "book of slaying the hippopotamus" horus then associated with himself the goddesses uatchet and nekhebet, who were in the form of serpents, and, taking his place as the winged disk on the front of the boat of ra, destroyed all the enemies of ra wheresoever he found them. when the remnant of the enemies of ra

he arms of death? evil, evil is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life. by his words of power thoth transferred the fluid of life of ra, and as soon as this came upon the child's body the poison of the scorpion flowed out of him, and he once more breathed and lived. when this was done thoth returned to the boat o

to his desire, about the two lands. then the holy god rose up in the tabernacle of the gods in the great double house (life, strength, health) among those who were in his train, and [as] he journeyed on his way according to his daily wont, the holy serpent shot its fang into him, and the living fire was departing from the god's own body, and the reptile destroyed the dweller among the cedars. and the mighty god opened his mouth, and the cry of his majesty (life, strength, health) reached unto the heavens, and the company of the gods said "what is it" and his gods said "what is the matter" and the god found [no words] wherewith to answer concerning himself. his jaws shook, his lips trembled, and the poison took possession of all his flesh just as hapi (i.e, the nile) taketh possession of th

tle with outstretched wings, which holds between his forelegs the solar disk, and between his hind legs the symbol of the orbit of the sun. a hymn to osiris and a legend of the origin of horus. homage to thee, osiris, lord of eternity, king of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose ka is holy, the governor of tetut,[fn#119] the mighty one of possessions?)in the shrine,[fn#120] the lord of praises[fn#121] in the nome of anetch,[fn#122] president of the tchefa food in anu,[fn#123] lord who art commemorated in [the town of] maati,[fn#124] the mysterious (or, hidden) soul, the lord of qerret,[fn#125] the sublime one in white wall,[fn#126] the soul of ra [and] his very body, who hast thy dwelling in henensu,[fn#127] the b

] the bull of his mother [fn#155] king of egypt, governor of the deserts, the sovereign who hath taken possession of the nine nations of the bow [who] on coming forth from the womb ordained mighty things, who gave commands whilst he was in the egg, the bull, stable of heart, who hath sent forth his seed; the king who is a bull [and] a god who cometh forth on the day of battle like menthu,[fn#156] the mighty one of strength like the son of nut"[fn#157 [fn#150] i.e, the image who rises like the sun day by day, or the image of [many] crowns [fn#151] or, mighty one of the thigh, i.e, he of the mighty thigh [fn#152] the nations of nubia who fought with bows and arrows [fn#153] in this version of the protocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tch

aiden was beautiful, and his majesty considered her to be the most lovely [woman] in the world, and he wrote down as her title "great royal wife, ra-neferu; and when his majesty arrived in egypt, he did for her whatsoever was done for the royal wife. on the twenty-second day of the second month of the season of shemu,[fn#160] in the fifteenth year [of his reign, behold, his majesty was in thebes, the mighty [city, the mistress of cities, performing the praises of father amen, the lord of the thrones of the two lands, in his beautiful festival of the southern apt,[fn#161] which was the seat of his heart (i.e, the chosen spot) from primaeval time [when] one came to say to his majesty "an ambassador of the prince of bekhten hath arrived bearing many gifts for the royal wife [fn#160] the summe

ab-ra-setep-[en]-amen, son of ra, nekht-heru- hebit, thou art protected, and the gods and goddesses are protected, and conversely. beautiful god, senetchem-ab-ra-setep-[en]-ra, son of ra, nekht-heru-hebit, thou art protected, and heru-shet[enu, the great god, is protected, and conversely. another chapter like unto it "fear not, fear not, o bast, the strong of heart, at the head of the holy field, the mighty one among all the gods, nothing shall gain the mastery over thee. come thou outside, following my speech (or, mouth, o evil poison which is in all the members of the lion (or, cat) which is under the knife [the narrative of the stinging of horus by a scorpion is continued thus "i am isis, who conceived a child by her husband, and she became heavy with horus, the divine [child. i gave bi

created; and he who under the knife is protected likewise. horus is protected as that great dwarf (nemu)[fn#246] who goeth round about the two lands in the darkness; and he who is under the knife is protected likewise. horus is protected as the lord) in the night, who revolveth at the head of the land of the sunset (manu; and he who is under the knife is protected likewise. horus is protected as the mighty ram[fn#247] who is hidden, and who goeth round about in front of his eyes; and he who is under the knife is protected likewise. horus is protected as the great hawk[fn#248] which flieth through heaven, earth, and the other world (tuat; and he who is under the knife is protected likewise. horus is protected as the holy beetle, the mighty) wings of which are at the head of the sky;[fn#249

WESTERN MANDALAS OF TRANSFORMATION SR AL

r-rafi.the exalter 80. al-khafiz.the abaser 81. al-basit.the spreader 82. al-kabiz.the restrainer 83. al-alim.the knower 84. al-fattah.the opener 85. al-razzah.the provider 86. al-wahhab.the bestower 87. al-kahhar.-the dominant 88. al-ghaffa.the forgiver 89. al-musawwir.the fashioner 90. al-bari.the maker 91. al-khalik.the creator 92. al-mutakabbir.the great 93. al-jabbar.the repairer 94. al-aziz.the mighty 95. al-muhaimim.the protector 96. al-mu'min.the faithful 97. al-awwal.the first 98. al-mu'akhkhir.the deferrer 99. al-muta'ali.the exalted 28 be linked to the symbols on the talisman more with each use, imprinting an automatic psychic reaction. these kinds of suggestions to the subconscious are always more powerful if accompanied by visual symbols, which is the language the subconscious

WICCA WITCHCRAFT TODAY

ir bodies and natures on earth, who enjoy special advantages and are prepared more swiftly for reincarnation which is done by the power of the goddess in such circumstances as to ensure that you will be reborn into your own tribe again. this is taken nowadays to mean into witch circles. it would seem to involve an unending series of reincarnations; but i am told that in time you may become one of the mighty ones, who are also called the mighty dead. i can learn nothing about them, but they seem to be like demigods- or one might call them saints. at a later time there were, perhaps, other reasons why women may have been dominant in the cult practice, though, as i point out later, there are quite as many men among witches as women. the bible tells us of the poor persecuted witch of endor, wo

g. the myth of the goddess now g. had never loved, but she would solve all mysteries, even the mystery of death, and so she journeyed to the nether lands. the guardians of the portals challenged her 'strip off thy garments, lay aside thy jewels, for nought may ye bring with you into this our land' so she laid down her garments and her jewels and was bound as are all who enter the realms of death, the mighty one (1) such was her beauty that death himself knelt and kissed her feet, saying 'blessed be thy feet that have brought thee in these ways. abide with me, but let me place my cold hand on thy heart' and she replied 'i love thee not. why doest thou cause all things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i am helpless. age cau

charge i think came from the time when romans or strangers came in; it explains a little which would not be known to all in the old days, and identifies the goddess with goddesses of other lands. i think a similar charge was a feature of the ancient mysteries. i am forbidden to give any more; but if you accept her rule you are promised various benefits and admitted into the circle, introduced to the mighty dead and to the cult members. there is also a small 'frightening, an 'ordeal' and an 'oath; you are shown certain things and receive some instruction. it is all very simple and direct* among the most common charges against witches is that they denied or repudiated the christian religion. all i can say is, i and my friends have never seen or heard of such denial or repudiation. my opinio

of him; but there was no question of giving up any other faith. he was told that he would obtain benefits and help in the future life by the aid of the goddess, who asked nothing in return. the pact with the devil is nonsense; the only promise is one of secrecy and to help one's brothers and sisters when in need. one has to be formally introduced to the coven, though in name one is introduced to the mighty ones- the spirits of the dead members of the cult who have not been reincarnated and who are supposed to be present. i can see no real reason why one cannot be a good enough though unorthodox christian and a witch at the same time. it seems to me easier than being a christian and a communist. the christian who thinks reincarnation heresy, who will not countenance any form of superstitio

, one told me this, and i think that this belief must have come down from four to five hundred years past at least 'in the christian belief you have a good god, or one who is good to you, whom you say is allpowerful and who greatly desires worshippers. yet you must not ask him directly for what you want, but pray to some saint, who is a dead man, as we understand it, though one whom we would call the mighty dead, and you must give money before you can hope to receive favour. but why should an allpowerful god, or your mighty ones, be eternally in need of money? our gods are not all-powerful, they need our aid. they desire good to us, fertility for man, beast and crops, but they need our help to bring it about; and by our dances and other means they get that help 'when we die we go to the go

angers. being reborn again we ever progress, but to progress we must learn, and to learn ever means suffering. what we endure here in this life fits us for better in the next, and so we are heartened to endure all the trials and troubles here, for we know that they but help us to higher things. thus the gods teach us to look forward to the time when we be not men any more, when we become one with the mighty ones 'ours is a religion of love, pleasure and excitement. frail human nature needs a little warmth and comfort, to relieve us from the hardness and misery of life and from the cold austerity of the church's preaching- comfort on earth, not in some far-distant paradise beyond the grave 'we worship the divine spirit of creation, which is the life-spring of the world and without which the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

mish is ill manners. bright the tops of the broom; let the lover make assignations; very yellow are the clustered branches; shallow ford; the contented enjoy sleep. bright the tops of the apple tree; circumspect is every prudent one, a chider of another; and after loving, indiscretion leaving it. bright the hazel-tops by the hill of digoll; unafflicted will be every neglected one; it is an act of the mighty to keep a treaty. bright the tops of reeds; it is usual for the sluggish to be heavy, the youth to be learners; none but the foolish will break the faith. bright the tops of the lily; let every bold one be a servitor; the word of a family will prevail; usual with the faithless, a broken word. bright the tops of the heath; usual is miscarriage to the timid; water will be intrusive along

on, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the mighty, when the torrent fell from the height of heaven. i know four hundred songs which bards both older and younger cannot sing nine hundred more, unknown to any other. i will sing concerning the sword which was red with blood. i will sing the boar-slaying, its appearance, and its vanishing of the knowledge it contained. i have knowledge of splendid starlight, the number of ruling stars scat

WORKING CEPHALOEDIUM VERSION 1

u reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are f ound the three star-clusters of earth-nature, the goat under the god set or sat urn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his natu re, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon

WORKING CEPHALOEDIUM VERSION 2

vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are found the three star-clusters of earth-nature, the goat under the god set or saturn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his nature, and the bull under isis or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

and tau is the universe, and mem is the sacrificial man, placed between them so as to affirm the reconciliation of the natural to the spiritual through self-sacrifice. and lastly that when shin is added, there is an affirmation of the judgement set and the book of life opened which is in yhvh and that the keys answering unto these 4 letters are: aleph is the spirit of aether. mem is the spirit of the mighty waters. tau is the great one of the night of time. shin is the spirit of the primal fire. as it would affirm firstly, the aetherial and divine spirit brooding over the mighty waters in the silence of the abyss of the night of the great one, before creation, and before time. and lastly, the judgement of the universe through fire, when the end of the ages shall be. therefore it is that th

s sign gemini angelic name ziracah angelic name hononol "of ephraim (taurus) and manasseh (gemini, classed under their father's name, jacob says 'joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall; the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everla

gl 4. omfoeil 15. sagaciy 26. ponomeo 37. tevlgle 5. mfoeilo 16. agaciys 27. ononedp 38. evlglet 6. foeilom 17. gaciysa 28. nonedpo 39. vlglete 7. oeilomf 18. aciysag 29. noonman 40. lgletev 8. neotpta 19. ciysaga 30. oonmann 41. gletevl 9. eotptan 20. iysagac 31. onmanno 42. letevls 10. otptane 21. ysagaoi 32. nmannoo 11. tptaneo 22. onedpon 33. mannoon special power of the king "who art king of the mighty waters: mighty and wonderful waters. whose power is in the bowels of the waters. whose royal person with thy nobel prince befafes and his 42 ministers, the tipple crown king camara bade me use to the glory, praise and honor him, which created you all to the laud and praise of his majesty" special power of the prince "who art prince of the seas. thy power is upon the waters. thou drownde

alled the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis the destroyer the destructive force of nature that represents winter "r" is sol and relates to summer. the final "i" is osiris slain and risen, and relates to autumn and all of its characteristics. by uttering this initial keyword, the invoker of this f

Return to Occult Library Index



Related Matches
abode abyss adept adonai age ages air altar amen ancient angel angels angle angelic apep archangel astral beast binah bird black blessed blood blue bow brother brothers builders bull candle child children christ christian circle conjure cosmic creation creator cross crown crowned crystal curse darkness dead death depths divine dream eagle earth east egypt elements elohim energy eternal eternity evil existence eye father fathers fear female fiery fire five flames flaming flesh force forces form forms gate gates god gods goddess goddesses gold golden greeks heart heaven heavens hebrew hell hierophant history holy horus human infinite intelligence invoke invoking invocation isis key king kings kingdom knight knowledge legend lion living logos lord lucifer maat magic magick magical magician magus malkuth manifest marduk mars material matter mercury mercy mind moon mother mountain mountains mysteries mystery nature nergal north ocean order osiris people pillar pillars plane power powers priest prince princes prophet queen ra re realm red ritual rose sacred satan saturn sea secret secrets sephiroth serpent servants set seven sigil sky sons soul souls south sphere spirit spirits spiritual star stars stone sun supreme sword symbol symbols tablet talisman tarot temple thoth three throne thrones tower tradition tree triangle truth union universal universe veil venus vessels wand war water waters west white wisdom world worlds worship yellow yod youth


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn