Michael Wynn's Occult Reference Library
THE NEOPHYTE,THE NEOPHYTES

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the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assur

the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaimed, for by names and images are all powers awakened a

mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs"

d hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventur

nk and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and

ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call thee to the living beauty" hiereus "wanderer in the wild darkness, we call thee to the gentle light" hierophant "long has thou dwelt in the darkness, quit the night and seek the day. we receive thee into the hermetic order of the golden dawn" hierophant (knocks "khabs" hiereus (knocks "am" hege

p up high) hierophant (points to the kerux "in all thy wandering in darkness, the lamp of the kerux went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold

of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sign, the sign of silence, the grip, and order greeting) hiereus "frater/soror, i will now proceed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is called the step of the grade. there are two signs: the first of t

od of silence and should ever remind you of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i

s lamp is an emblem of the ever burning lamp of the guardian of the mysteries. the place of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water, of cold and moisture. the place of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush" hierophant "frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the 0=0 grade of neophyte (kerux advances to the northeast) kerux "in the name of the lord of the universe and by command of the very honored hierophant, hear ye all that i proclaim that_ who will hereafter be known to by the motto_ has been admitted in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the

this order gives you no right to initiate any other person or to form any temple or teaching sanctuary without dispensation from the greatly honored chiefs of the second order. closing kerux (goes to the northeast "hekas! hekas! este be beloi" bell\ hierophant (knocks "fraters and sorors of the temple of isis mighty mother and the hermetic order of the golden dawn, assist me to close the hall of the neophyte. frater kerux, see that the hall is properly guarded" kerux (having checked the hall "very honored hierophant, the hall is properly guarded" hierophant "honored hiereus, assure yourself that all are initiated members of the golden dawn" hiereus "fraters and sorors, give the grade sign of neophyte (done "very honored hierophant (salutes, all present has been so honored" hierophant "sto

his right) 39 (kerux leads the way, beginning in the south. the hegemon goes to the north directing the neophytes behind him in the circumambulation, the hiereus follows the neophytes, then the stolistes, the dadouchos and the sentinel, and the procession counterclockwise begins (as they pass the hierophant who is holding the banner of the east in his left hand and sceptre in his right, they make the neophyte grade signs as usual. the hiereus circumambulates to his throne, the hegemon circumambulates two times and directs the new neophytes to follow the kerux, all others circumambulate three times. the kerux leads the new neophytes back to their position in the northwest) hierophant "the mystical reverse circumambulation has taken place. it is the symbol of fading light. let us adore the l

ne, inverts the cup "it is finished (hierophant goes back to his throne after the eucharist) hierophant (knocks "tetelestai" hiereus (knocks) hegemon (knocks) 40 hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension" hierophant "all make the neophyte grade sign towards the altar" hierophant "may what we have partaken of sustain us in our search for the quintessence, the stone of the philosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have b

true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to

0 0 INITIATION CEREMONY

lack robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east w

x went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his fourth and final consecration. hiero: hierophant returns to throne. hiereus: takes his place between the pillars. heg: conducts candidates to the east of the altar facing hiereus. hiereus: gives sword and banner to hegemon to hold. hiereus: frater xyz, i now proceed

lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east, faces west, raises his wand and says: kerux: in the name of the lord of the universe and by command of the very honoured hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade

id fluid is changed into the semblance of blood, so mayest thou perish if thou betrayest thine oath of secrecy to this order by word or deed. kerux: instructs candidate to face hierophant in the east. hiero: resume your seat and remember that your admission to this order gives you no right to initiate any other person without dispensation from the grand high chiefs of the second order. closing of the neophyte grade 0= 0 kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! hiero (knocks) fraters and sorors of the order of the golden dawn in the outer assist me to close this hall in the grade of neophyte. all rise. hiereus (3 knocks) heg (3 knocks) hiero (3 knocks) frater kerux, see that the hall is properly guarded. kerux: moves to the entran

r kerux, see that the hall is properly guarded. kerux: moves to the entrance of the temple and knocks once. sentinel (knocks) kerux: very honoured hierophant, the hall is properly guarded. hiero: honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer, give the signs of a neophyte. all give sign of the neophyte. hiereus: salutes. hiereus: very honoured hierophant all present have been so honoured. hiero: frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i purify with water. hiero: frater dadouchos, i command you to purify the hall and the members by fire. dad (circumambulates, saying) i purify with fire. hiero: let the mystic reverse

1 10 INITIATION CEREMONY

hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens doo

the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neo

very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentin

ling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pilla

with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths

he knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said:

eat angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behol

and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i

gemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte

collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part ii banners of the east and west temple pillars hebrew letters: tau, shin, qoph table of shewbread table of candlesticks enochian earth tablet lamp part ii hiero: frater kerux, when the neophyte gives the proper alarm, you will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pa

ABRAMELIN1

part of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by abra-melin to abraham, with this difference, 2 introduction ii that the latter successfully passed through that test, while glyndon failed. it would also be especially such experiments as those described at length in the thi

phy than cabala, or kabbalah. 55 troque ou change. 56 that is to say the true and unwritten qabalah, which is the ancient egyptian magical wisdom; and not later hebrew perversions thereof. 57 that is to say the administrators of the first cause, ie. the various divine powers, or gods and goddesses, who act more directly on matter. 58 abraham here alludes to the period of preparation required from the neophyte, as described later. 59 regarding the hierarchies, see end of third book. 60 thus in the indian mantras the force and mystery of the words themselves is especially insisted on. 61 les deffits 62 i.e, the demon. 63 there is a very large species of spider, which can even capture and kill small birds, but it is only met with in tropical regions, especially in central america and martiniq

ADEPTUS MINOR INITIATION

stic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct you in the mystic symbolism of the tomb itself. let the altar be moved aside (done) it is divided into

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

he sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very

ALEISTER CROWLEY LIBER 777

spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whe

g, on a higher plane. the i is formed from the v by removing its tail, the a by balancing 4 yods, the o by making an inverted triangle of yods, which suggests the formula of nuit- hadit- ra-hoor-khuit. a is the elements whirling as a svastika- the creative energy in equilibrated action<yod aleph yod yod. yod yod- ayin yod yod yod- 38 chapter vi the formula of the neophyte<neophyte ceremony, equinox i,ii. this formula has for its "first matter" the ordinary man entirely ignorant of everything and incapable of anything. he is therefore represented as blindfolded and bound. his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he

in this position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is the formula of the neophyte ceremony of g. d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. in the book called z 2<divination and alchemy are the most grotesque rubbish in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, w

ord of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the degree of m m of the o.t.o. are well aware<degree o.t.o, a word never to be written, published or spoken without the rite> and it is also that of the complete formula of existence as expressed in the 48 true word of the neophyte< where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as ini

er been employed for any other purpose- we smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it were a candidate for initiation; but in those parts of the ritual in which the candidate is blindfolded, we wrap the weapon in a black cloth<neophyte. there are alternatives. the oath which he takes is replaced by a "charge" in similar terms. the details of the preparation of each weapon should be thought out carefully by the magician. 65 further, the attitude of the magician to his weapons should be that of the god to the suppliant who invokes him. it should be the love of the father for his child, the tenderness and care of the b

ecstasy attained may depend. with practice, giddiness is altogether conquered; exhaustion then takes its place and the enemy of will. it is through the mutual destruction of these antagonisms in the mental and moral being of the magician that samadhi is begotten. iii good examples of the use of change of position are given in the manuscripts z.1 and z.3<<equinox i, ii, pp. 244-260> explanatory of the neophyte ritual of the g. d, where the candidate is taken to various stations in the temple, each station having a symbolic meaning of its own; but in pure invocation a better example is given in liber 831<<equinox i, vii, pp. 93 sqq. in the construction of a ceremony an important thing to decide is whether you will or will not make such movements. for every circle has its natural symbolism, a

valentine. there is a unique quality about the alchemical plane which renders its images immediately recognizable. 150 there are also planes corresponding to various religions past and present, all of which have their peculiar unity. it is of the utmost importance to the "clairvoyant" or "traveler in the fine body" to be able to find his way to any desired plane, and operate therein as its ruler. the neophyte of a. a. is examined most strictly in this practice before he is passed to the degree of zelator. in "rising on the planes" one must usually pass clear through the astral to the spiritual. some will be unable to do this. the "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. it requires a great development of

to count up 260 to 93<hebrew word for "to will" is also of the value of 93: and its special technical meanings throw yet further light on the meaning of gr:theta-epsilonlambda- eta-mu-alpha as used by aiwaz. weh note: in this instance, crowley refers not to the word of iii degree o.t.o, but to the neophyte word of a. a> now 93 is thrice 31; 31 is la "not" and al "the" or "god; these words run throughout the book, giving a double meaning to many passages. a third 31 is the compound letter sht, the two hieroglyphs of sh and t (many centuries old) being pictures of the "dramatis personae" of the book; and sht being a haphazard line scrawled on the ms. touch letters which added to 418, valu

e purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion "line 5" he acclaims his angel as "himself made perfect; adding that this individuality is inscrutable in inviolable. in the neophyte ritual of 274 g. d (as it is printed in equinox i, ii, for the old aeon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aeon the hierophant is horus (liber ccxx, i, 49) therefore the candidate will be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, thro

n has been corrected from both equinox i, 4 and m t& p versions to the syntax of "liber al (aka "liber l. in addition, m t& p has the wrong verse cited, but equinox has the correct one. m t& p gave ii. 37 "the pantacle<equinox i, 4 gives "pentacle> take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it

ALEISTER CROWLEY MAGICK WITHOUT TEARS

asters have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what i have been trying to tell you these last few hundred years! 13 may i close with a stray example or so? equinox iii, 1, has the neophyte's pantacle of frater o.i.v.v.i.o. the fontispiece of the original (4 volume) edition of magick, the colors vilely reproduced, is a lamen of my own magick, or a pantacle of the science, i'm sure i'm not sure which! most of my talismans, like my invocations, have been poems. this letter must be like the iliad in at least one respect: it does not end; it stops. love is the law, love unde

ALEISTER CROWLEY MEDITATION

ely nature, god, and man. the duality of consciousness is also sometimes represented; and the tree of life itself may be figured therein, or the categories. an emblem of the great work should be added. but the pantacle will be imperfect unless each idea is contrasted in a balanced manner with its opposite, and unless there is a necessary connection between each pair of ideas and every other pair. the neophyte will perhaps do well to make the first sketches for his pantacle very large and complex, subsequently simplifying, not so much by exclusion as by combination, just as a zoologist, beginning with the four great apes and man, combines all in the single word "primate" it is not wise to simplify too far, since the ultimate hieroglyphic must be an infinite. the ultimate resolution not havi

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

herefore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d, following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the descriptio

-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign- and the child sign- is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. al iii,36 "then said the prophet unto the god" the new comment this passage now following appears to be a dramatic presentation of the scene shown in the stele. the interpretation is to be that ankh-f-n-khonsu recorded for my benefit the details of the magical formula of ra hoor khuit. to link together the centuries in this manner

ALEISTER CROWLEY THE QABALAH

soning reminds one of the riddle. why is a story like a ghost? answer. a story s a tale; a tail s a brush; a brush is a broom; a brougham s a carriage; a carriage is a gig; a gig s a trap; a trap s a snare; a snare s a gin; gin s a spirit; and a spirit s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe

rld understood ye would see it was good, whatever is, is right, and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming i am healthy! i am opulent! i am well-dressed! i am happy! when in truth they are poor and miserable and blind and naked, is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousness

uth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admissio

ALEISTER CROWLEY THE SWORD OF SONG

arnated as a child of western parents, ignorant of all his wonderful past. but a strange fate has brought him to this village. the buddha paused, probalby for effect. a young man there, sole among them not yet an arahat, turned pale. he alone was of western birth in all that multitude. brother abhavananda,4 little friend, said the buddha, what can we predicate of all existin things? lord! replied the neophyte, they are unstable, everything is sorrow, in them is no inward principle, as some pretend, that can avoid, that can hold itself aloof from, the forces of decay. and how do you know that, little brother? smiled the thrice-honoured one. lord, i perceive this truth whenever 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 bliss-of-non-existence. one of crowley s eastern n

d, i perceive this truth whenever 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 bliss-of-non-existence. one of crowley s eastern names. i consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise. rise, sir abhavananda, i dub thee arahat! cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events. thou, abhavananda, he said, art the perdu r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: whil

ALEISTER CROWLEY EQ I 1

other" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the master drew a number of incomprehensible signs and letters upon the vellum "sleep with this beneath the pillow" he said "you will awake if you are attacked; and whatever it is that attacks you, kill it!

he slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations o

ALEISTER CROWLEY EQ I 5

soning reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a snare's a gin; gin's a spirit; and a spirit's a ghost" but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it 6 the complete dictionary, begun by fra. i.a, continued by fra. p. and revise by fra. a. e. g. and others, will shortly be published by authority of the a. a. in the firs

rld understood ye would see it was good "whatever is, is right" and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming "i am healthy! i am opulent! i am well-dressed! i am happy" when in truth they are "poor and miserable and blind and naked" is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousnes

kuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, bu

ALEISTER CROWLEY EQ I 5

i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered t

thy breast, i have denied god. and i am satan! i am satan! i am cast out upon a burning crag! and the sea boils about the desolation thereof. and already the vultures gather, and feast upon my flesh. yea! before thee all the most holy is profane, o thou desolator of shrines! o thou falsifier of the oracles of truth! ever as i went, hath it been thus. the truth of the profane was the falsehood of the neophyte, and the truth of the neophyte was the falsehood of the zelator! again and again the the fortress must be battered down! again and again the pylon must be overthrown! again and again must the gods be desecrated! and now i lie supine before thee, in terror and abasement. o purity! o truth! what shall i say? my tongue cleaveth to my jaws, o thou medusa that hast turned me to stone! yet

ot be endured. it must awake, the body; it must assert itself. it must shut out the aethyr, or else it is dead. every pulse aches, and beats furiously. every nerve stings like a serpent. and my skin is icy cold. neither god nor man can penetrate the mystery of the aethyr (here the seer mutters unintelligibly) and even that which understandeth cannot hear its voice. for to the profane the voice of the neophyte is called silence, 160 and to the neophyte the voice of the zelator is called silence. and so ever is it. sight is fire, and is the first angle of the tablet; spirit is hearing, and is the centre thereof; thou, therefore, who art all spirit and fire, and hast no duller elements in thy star; thou art come to sight at the end of thy will. and if thou wilt hear the voice of the aethyr, d

minus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all

ALEISTER CROWLEY EQUINOX EQ I 2 2

like a strayed sheep, seeking thee with anxious reasoning without, whilst thou wast within me. i wearied myself much in looking for thee without, and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but i

the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the te

ch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white trian

r colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light

iangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the hiereus explains that the names of the three chief officers commence with "the letter of breath" h. but that in the name osiris, the h is silent, and concealed, as it were shrouded in o. in the name horus it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, t

s consecrates him by fire. then the "hierophant" speaks: he does so not as to an assembly of mortals, but as a god before the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the

eth in the following words that the candidate has been admitted as an initiate neophyte "in the name of the lord of the universe and by command of the v.h.hierophant, hear you all that i proclaim that a: b: who hereafter will be known unto you by the motto x y z, has been admitted in due form to the 0= 0 grade of neophyte of the order of the golden dawn in the outer" the "hiereus" then addresseth the neophyte and congratulates him upon being admitted a member of the order "whose professed object and end is the practical study of occult science" after which the "hierophant" stateth clearly the principia which the neophyte must now commence to study. this being at an end the "kerux" conducteth the neophyte to his table and giveth 259 him a solution telling him to pour a few drops on the plat

urified; 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 the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and disperse. undoubtedly the passing through the ritual of the neophyte had an important influence on p.'s mind, and on his spiritual progress; for shortly after its celebration, we find him experiencing some very extraordinary visions, which we shall enter upon in due course. suffice it to say that by december he had passed the easy examination necessary before he could present himself as a candidate for the 1= 10 grade of zelator. 261 ritual of the 1= 1

hierophant" says "except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" ans

east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" answering for him, says "by the guidance of adonai; by the possession of the requisite knowledge; by the dispensation you hold; by the secret signs and token of the 0= 0 grade, and by this symbol of the hermetic cross" the neophyte is then conducted to the west, and being placed between the mystic pillars, pledges himself to secrecy. the "hierophant" congratulating him, finally says "let the neophyte enter the path of evil" then the following takes place "hiereus" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek the hidden knowledge in the name of adonai "hiereus" and the ange

in the name of adonai "hiereus" and the angel samael (angel of evil) answered an said: i am the prince of darkness and of night. the wicked and rebellious man gazeth upon the face of nature and he findeth therein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemon" and the great angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not

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

rs and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming swo

hat the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pillars are unshaded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of zelator will admit you into the holy place. without, the altar of burnt offering symbolises the qliphoth- or evil demons. between the altar and the entrance

ALEISTER CROWLEY EQUINOX EQ I 3 2

y are given in silence, as showing forth that they have all attained unto the peace of god which passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in part at least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels

owledge of the higher soul. these be duly written; these shall be, unto the glory of thine ineffable name [the aspirant, having fasted for a period of nine days, during which he constantly aspireth unto the higher, shall now enter the temple which he hath prepared (banishing and consecrating with fire and water) and its order and disposition is thus: let there be a square altar and pillars as for the neophyte ceremony. on the altar is the symbol of isis, with the elements as usual. and know thou that the altar may be removed unto the east after the great invocation of isis, where he shall duly confess himself in the presence of god the vast one. whereafter, let him arise, and, standing in the sign of osiris slain, let him obligate himself as followeth and is hereafter duly set down in clea

ALEISTER CROWLEY EQUINOX EQ I 3

aduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constitutes him a neophyte. 2 "the neophyte" his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he recei

ack; lest he be turned into a pillar of salt, and become the habitation of the spirits of earth "for thy vessel the beasts of the earth shall inhabit" as sayeth zoroaster. the magus travels by both simultaneously, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can any curve be fashioned; and if the magus "wills it" the line "will be" a triangle, or a square, or a circle; and at his word it will 140 flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star. t

at one invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am light shrouded in darkness, i am the wielder of the forces of the balance" p. now concentrating mentally about thee the shroud of concealment pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulation of a shroud of invisibility around and about thee. q. now address the shroud of darkness thus "shroud of concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men" then carefully formulate the shroud of concealment around thee and say "i receive thee

great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of hierophant and hegemon. n. same as l. o. same as m. p. pass to east of altar, formulating the form as near in the proportion of the neophyte as may be. now address a solemn invocation and conjuration by divine and other names appropriate to render the form fitting for the transformation thereunto. q. remain at east of altar, address the form "child of earth &c, endeavouring now to see it physically; then at the words "we receive thee &c, he draws the form towards him so as to envelop him, being very careful at the same tim

ALEISTER CROWLEY EQUINOX EQ I 4 2

d, until we almost perish from the inflow of perceptions. it would be no hard task to prove, to a strong probability, at least, that the initiation to the pythagorean mysteries, and the progressive instruction that succeeded it, to a considerable extent consisted in the employment, judiciously, if we may use the word, of hasheesh, as giving a critical and analytic power to the mind, which enabled the neophyte to roll up the murk and mist from beclouded truths till they stood distinctly seen in the splendour of their own harmonious beauty as an intuition. one thing related of pythagoras and his friends has seemed very striking to me. there is a legend that, as he was passing over a river, its waters called up to him in the presence of his followers "hail! pythagoras" frequently, while in th

it is most essential for the beginner. lucid and illuminating, it is also illuminated. in particular, we are most pleased to find the correlation of the qabalah with the philosophical doctrines of other religions; a task attempted by ourselves in 328 "berashith" and "777" perhaps not so successfully from the point of view of the beginner. there is of course much beyond this elementary study, and the neophyte will find nothing in the book which he does not know; but the book is addressed to those who know nothing. it will supply them with a fine basis for qabalistic research. aleister crowley. the priestess of isis. by edouard schur. translated by f. rothwell, b.a. w. rider and son. 3"s" 6"d" net. books i and ii. i have been trying to read this book for a week, but the rapidly recurring ne

ALEISTER CROWLEY EQUINOX EQ I 4

ce. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all

mprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. 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 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it

he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the

ALEISTER CROWLEY EQUINOX EQ I 6 2

le perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire

minus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

746, 747- 811- a treatise on cosmic fire copyright 1998 lucis trust 218 49: see s.d, iii, 364, 365, 367. 219 50: discipleship or chelaship..the ancient mysteries were but a school of spiritual training and perfection in true wisdom; that the preliminary qualification was the purification of the heart from all sensual passions and false preconceptions; that, while the hand of the master might lead the neophyte through the dangers of the stage where, like the infant, he could not walk alone he was obliged, in the higher paths, to learn to guide and guard himself, as the adult man has to do in ordinary life; that the ultimate goal was the expansion of the self into infinite existence and potentialities; and, lastly, that, however the initial forms and ceremonies may have differed in appearanc

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ginner in this science of yoga can begin dealing with his active karma, interpreting each life-event and every circumstance as providing conditions wherein he can work off a certain specified series of effects. he can endeavor so to watch his thoughts that new seeds are not sown so that no future karma can be brought to fruition in some later life. the seeds of latent karma are more difficult for the neophyte to work with and it is here that his master can help him manipulating his circumstances and dealing with his surroundings in the three worlds in order that this type of karma may more quickly work out and be done with. 14. these seeds (or samskaras) produce pleasure or pain according as their originating cause was good or evil- 83- the light of the soul copyright 1998 lucis trust it m

ght means of yoga themselves only prepare a man for that state of spiritual consciousness which transcends thought, which is apart from any of the seeds of thought, which is formless, and which can only be described (and then inadequately) by such terms as unification, realization, identification, nirvanic consciousness, etc- 140- the light of the soul copyright 1998 lucis trust it is useless for the neophyte to attempt to comprehend until he has developed the internal instrument for comprehension; it is fruitless for the man of the world to question and seek to be shown unless at the same time he is willing (as in the acquirement of any science) to learn the a.b.c. and graduate in the technique. johnston in his commentary says. the means of growth previously described were concerned with

rs. who find such a fight as this. therefore, arise, determined to do battle. making equal good and ill fortune, gain and loss, victory and defeat, gird thyself for the fight (gita ii. 31. 32. 38. 37) 29. the man who develops non-attachment even in his aspiration after illumination and isolated unity becomes aware, eventually, of the overshadowing cloud of spiritual knowledge. it is difficult for the neophyte to be impersonal where his own spiritual unfoldment is concerned. yet the very earnestness of his aspiration may serve as a hindrance, and one of the first things he has to learn is to go forward along the path, adhering to the rules, following the practices, employing the means and steadily fulfilling the law and at the same time to be occupied with the vision and with service and no

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

key. i realize that this paragraph touching the 'i am god' meditation contains a lure as well as a warning. it is quite true that the time must come for all of us when we shall operate from the office of the ego, instead of from the personality, but a fine integrity of the personality must be established before we can carry the power."6(134) the sequential method suggested above is a safe way for the neophyte. there are others that will occur to the mind of the intelligent student. whole worlds of thought are open over which the mind can range at will (note those words) provided they have a bearing upon the seed-thought and have a definite relation to the chosen idea upon which we seek to concentrate. it is obvious that each person will follow the bent of his own mind artistic, scientific

in the head, of headaches immediately after meditating, or of an uncomfortable vibration in the forehead, or the throat. they also find themselves unable to sleep as well as heretofore. they are, in fact, over-stimulated. the nervous system is being affected through the medium of fine and subtle "nadis" which underly the nerves and to which we earlier referred. these troubles are the troubles of the neophyte in the science of meditation and must be dealt with carefully. rightly handled, they will soon disappear, but if they are ignored they may lead to serious trouble. the earnest and interested aspirant, at this stage, is himself a difficulty, for he is so anxious to master the technique of meditation, that he ignores the rules given him and drives himself, in spite of all the teacher ma

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

elfish desire. meditation is dangerous when the desire to serve is lacking. service is another word for the utilisation of soul force for the good of the group. where this impulse is lacking, energy may pour into the bodies, but lacking use and finding no outlet will tend to over-stimulate the centres, and produce conditions- 121- a treatise on white magic copyright 1998 lucis trust disastrous to the neophyte. assimilation and elimination are laws of the soul life as well as of the physical life, and when this simple law is disregarded serious consequences will follow as inevitably as in the physical body. 5. study of the centres. this we are now beginning. it is a study as yet in its infancy in the west, and little applied in the east. our approach will be somewhat new, for though we will

is found in all forms according to the type of energy which predominates. in each of the four kingdoms in nature all four types are found, but the fourth etheric is found in fuller degree in the mineral kingdom than in the human, whilst the highest of the four ethers is found in greater proportion in the human than in the other three kingdoms. this which i tell you is apt to be found confusing by the neophyte for the words energy, dynamic purpose, vitality and etheric substance mean little to the beginner, but they serve to indicate some of the knowledge which the worker in white magic has to grasp. this i might illustrate, for instance, by stating that working in the mineral kingdom, the fourth kingdom in nature from the standpoint of god, and the first from the standpoint of time and spa

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

at synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the rays and their colours is confusing to the neophyte. i can but indicate some thoughts, and in the accumulation of suggestion light may eventually come. the clue lies in similarity of colour, which entails a resemblance in note and rhythm. when, therefore, a man is on the red and yellow rays, with red as his primary ray, and meets another human being who is on the blue and yellow rays, with a secondary resemblance to the yellow, there m

or soul. after the third initiation he locates his soul (if one may use such an inappropriate word) on one of the three major rays, though until that time it may be found in one of the seven ray groups. from that exalted attitude he strives towards the essential unity of the monad. the fact of there being seven ray types carries great implications, and the intricacy of the subject is baffling to the neophyte. a ray confers, through its energy, peculiar physical conditions, and determines the quality of the astral-emotional nature; it colours the mind body; it controls the distribution of energy, for the rays are of differing rates of vibration, and govern a particular centre in the body (differing with each ray) through which that distribution is made. each ray works through one centre pr

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

ts, errors and activities of other disciples, and too little attention to their own fulfillment of the law of iove, and to their own dharma and work. a second failing of disciples (and particularly of the working and accepted disciples in the world at this present time) is incorrect speech conveying ambiguous meanings and motivated by criticism, or by an individual desire to shine. in olden days, the neophyte was forced into a prolonged silence. speech was not permitted. this was inculcated as a check upon physical utterance of wrong words and ideas, based on inadequate knowledge. today, the neophyte must learn the same lesson of attention to personal perfection and to personal work through the means of that inner silence which broods over the disciple and forces him to attend to his own w

tions as the soul and has achieved a definite measure of success in living as a soul, consciously upon the physical plane. this particular technique of meditation involves the use of the head centre, demands the ability to focus the consciousness in the soul form, the spiritual body, and, at the same time, to preserve soul consciousness, mind consciousness and brain consciousness no easy task for the neophyte and something which lies far ahead for the majority of students who read these words. this condition has been described as "the intensest reflection of the man, isolated in god who is the negation of isolation and is nevertheless the whole which is set apart from other wholes" when this state of awareness has been achieved (and patanjali hints at it in the last book of the sutras) the

to the master or the hierarchy is held out as an inducement to work or to meditation practice, and some day the aspirant is led to believe that he will hear his master's voice, giving him guidance, telling him what to do and outlining to him his participation in various roles. much of the psychological difficulties found in esoteric groups can be traced to this attitude and to the holding out to the neophyte of this glamorous hope. in view of this, i cannot too strongly re-iterate the following facts: 1. that the goal of all teaching given in the real esoteric schools is to put man consciously in touch with his own soul and not with the master. 2. that the master and the hierarchy of masters work only on the plane of the soul, as souls with souls- 294- a treatise on the seven rays- volume

nding of the possible directing agencies to which the poor and ignorant neophyte may fall a victim. 1. guidance or instruction coming from the man or woman upon the physical plane to whom the guided person is, usually unconsciously, looking for help. this is largely a brain relationship, electrical in nature, established by conscious physical plane contacts, and is greatly helped by the fact that the neophyte knows pretty well, exactly what his instructor would say in any given circumstance- 296- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 2. the introverted attitude of the neophyte or mystic brings to the surface all his subconscious "wish life" this, as he is mystically inclined and probably aspires normally towards goodness and the life of

the borderland of outer living, awaiting their time to be re-born, they are oft contacted subjectively and unconsciously by human beings in incarnation, particularly at night when the consciousness is out of the physical body. what they say and teach (frequently good, usually indifferent in quality and sometimes quite ignorant) is remembered in the waking hours of consciousness and interpreted by the neophyte as the voice of god, giving guidance. 5. the guidance can also be of an astral, emotional nature, and is the result of the contacts made by the aspirant (firm in his aspiration but weak in his mental polarisation) upon the astral plane. these cover such a wide range of possibilities that it is not possible for me to enlarge upon them here. they are all coloured by glamour, and many we

the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust crystallised, directed, unwavering. emotional emphasis and the will force of the untrained magical worker who is influenced by seventh ray energy, working through the centre at the base of the spine. the distinction between these two forces and their expression at this time is subtle in the extreme and most difficult for the neophyte to distinguish. each one leads to its own difficulties. i only mention them here as they constitute a problem of a mystical nature with which the hierarchy has to deal but with which the average aspirant need not attempt to cope as yet. as i conclude this discussion of the problems and diseases of the mystics, i realise far more than you can that i have been able to say little about t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

from the word obedience. it is your liking for yourself and for your own point of view which literally and factually makes you afraid of a too prompt acquiescence in the known suggestions of the masters. i would have you remember that suggestion is all that a master ever makes to a disciple, even though he may make positive statements about human affairs. these statements may be entirely correct; the neophyte, however, is usually too blind or prejudiced by his own individual point of view to accept them. obedience can only be rendered when there is a developed- 531- discipleship in the new age- volume i copyright 1998 lucis trust understanding and an inclusive vision; if that is lacking, the passing of time will adjust the matter. this brings up the question of the vision, its nature and e

of the vision itself for each who records it to become "bestowers of the vision" the moment that that takes place, the whole situation changes. through the thoughts of all beginners runs the note of striving after the vision, of searching for it, of ability or inability to contact it and, frequently, the distortion of the vision by defining it in terms of already imparted truths. the attitude of the neophyte is, therefore, based upon the need for vision, upon individual, personal need. but (upon the path of accepted discipleship) the disciple must get away from this- 532- discipleship in the new age- volume i copyright 1998 lucis trust because it is the path of spontaneous unconscious self-forgetfulness. the vision, once seen, becomes so important, that how you feel about it and your adhe

d blend it with the greater" it is, therefore, under the guidance of a chela who is far more advanced than the chela in the light (though not yet adept) that the first lessons in these three processes are learned. whilst this is going on, the aspirant remains unaware of the master's interest in him. the master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. it is in this way that many hierarchical relationships are established. when they are once established through work in the ashram of a master and not focussed upon the physical plane they are persistent and constitute one of the factors which produce: 1. hierarchical integrity. 2. eventual close relationship between humanity and the hierarchy. at this time, there is a great

etary logos. i would here like to point out that i am referring to good karma as well as bad. it is the task of the helping disciple to guide the chela in the light so that he does adjust his karma. this the senior disciple does by thought impression. all karma, when consciously faced, is precipitated by the power of thought; this is perhaps the major lesson which the senior disciple has to teach the neophyte. in this way the latter is aided to see "in the light" which falls upon his way, and the disciple who is preparing him for the stage of accepted discipleship is in constant touch with the master. thus a triangular relationship is set up which is of occult value. if the chela in the light is truly in earnest and is consciously developing the higher sensitivity, this stage can be relati

an upon the experience and to substitute this astral happening for the future reality or they dismiss it as undesirable lower psychism, forgetting that so-called lower psychism is only so when the interpretation and the use of the experience is at fault. it is the task of the accepted disciple to aid in the interpreting, to indicate direction and to point out the significance of the experience to the neophyte. workers in the spiritual field should bear this carefully in mind and remember that as a result of the war, of tension and of aspiration towards the new age these dreams and visions, these episodes of symbolic teaching, these contacts with thoughtforms will steadily increase and are indicative of growth and of expansion. undirected, unexplained and misinterpreted or laughed down and

ds is faulty at times. study those passages in the new testament in which he defines love. give up emphasising the will-to-love and emphasise in your own consciousness the need of others for understanding, compassion, interest and help. the usual loneliness of all disciples is frequently incidental to the fact of the self-centredness of all those whom they contact and the intense preoccupation of the neophyte with his own growth. the cry of the neophyte is "tell me. tell me. then i will change. i will accept anything that is said but tell me- 566- discipleship in the new age- volume i copyright 1998 lucis trust the cry of the disciple is "aid the work. forget yourself. the world needs you" so many disciples are still shut up within themselves, hidden behind the wall of the personal self an

lessons a disciple has to learn is to recognise what is occultly called "hierarchical progression" this enables the disciple to place himself consciously at the point to which evolution and spiritual unfoldment have brought him and, therefore, recognise those whom he can assist from the standpoint of his greater experience and those to whom he must look for like aid. this is a hard first lesson. the neophyte is always more consciously conceited than is the experienced disciple. it was the need for the understanding of this fact of hierarchical progression which prompted me to choose the six stages of discipleship as our study theme. to be a disciple does not mean that all within the ashram are upon the same rung of the ladder of evolution. it is not so. an ashram is composed of all degree

ly because of the effort they have to make to offset the new chela's personality reactions to the new mode of life, to the effects wrought into his consciousness by his penetration into the world of meaning and to the out-surging of his devotion to the master. it becomes the task of more advanced chelas to protect the master from the violent reactions of the new chela and to stand between him and the neophyte. some initiate-chela takes him in hand and acts as intermediary. the chela (as i have earlier pointed out) is in touch with the master when, and only when, the master so desires and it would be good and helpful to the entire group. 2. he realises increasingly the nature and note of his ashram and advances from the periphery into the sphere of influence of the master and his group; he

influence will be determined by the extent to which the master is spiritually in touch with the mind of god. i do not use the word "consciously" in this connection and when dealing with conditions above egoic levels. it is this particular radiation which evokes a response from the embryonic abstract mind of the disciple when the antahkarana is being built and is the first kind of contact to which the neophyte responds in the later stages of the probationary path. a direct line of influential approach is made between the master and the awakening disciple as follows: a. the manasic permanent atom of the disciple. b. the knowledge petals of the egoic lotus. c. the lower concrete mind "held steady in the light" d. the throat centre. e. the brain of the disciple upon the physical plane. this is

can then produce results upon the physical plane. e. his brain becomes consciously aware of the simultaneity of the above four processes so that he passes into a new phase of conscious discipleship. through his own soul and the master's sphere of influence the plan lies open before him. i would point out that this is not only a higher stage of discipleship but presupposes initiate understanding. the neophyte knows that the goal of the occultist is to work with forces. he fails, however, to recognise that this may not be consciously done until 1. he has for a long time been simply a channel. i would have you reflect on that thought. the attainment of the capacity to be a pure channel and an unimpeded distributor is the first goal and it takes a long time. the force usually dispensed by a d

s all and in the method of invocation and evocation which underlies the entire process, you have a hint as to the structure and activity of the heart of the sun, the organ of this second ray solar system, and the diastole and systole system of evolution which is found in the universal life process. part ix each time we consider the various stages of discipleship, it becomes more difficult to give the neophyte a true picture of the state of consciousness and the inner situation and relationships. this is also due to the fact that i am attempting to deal (in these more advanced stages) with awarenesses which have no parallel or correspondence in the experience of even the advanced aspirant. when we are considering the last three stages, we are definitely dealing with that which might be call

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

students need a greater sense of the real governing values and a sense of spiritual proportion. planetary facts and solar facts (under which heading the above item of information might well be placed) can stimulate your imagination and widen your horizon; for aspirants and disciples, that is the major value. all information and happenings which are connected with shamballa are always exciting to the neophyte who is apt to forget that he must make his contact with the more familiar hierarchy before true and related perception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume o

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

otherwise be impossible, and bring through the newer concepts into being. again, certain great ideas are to be found existing as currents of energy upon the mental plane, and can there be contacted and forced into embodiment through the trained attention of disciples. these currents of mental energy, coloured by a basic idea, are placed there by the hierarchy. when thus contacted and discovered, the neophyte is apt to regard his achievement in a personal way and attribute the idea to his own wisdom and power. you will note therefore the great need for right understanding of that which is contacted as well as for right interpretation. 4. through wrong direction of ideas. this is due to the fact that, as yet, the disciple does not see the picture as it is. his horizon is limited, his vision

formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. if they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed. even the neophyte upon the way of the intuition can begin to develop in himself the power to recognise that which the lower mind cannot give him. some thought of revealing potency, to be used for the helping of the many, may drop into his mind; some new light upon an old, old truth may penetrate, releasing the truth from the trammels of orthodoxy, thus illumining his consciousness. this he must use for

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

refore to the solar plexus centre; there is a direct line of hitherto unrecognised energy between the lowest centre in the spine and the solar plexus; the other is related to the divine-spiritual man and is closely allied to the soul, and therefore to the heart centre. man s integral relationship and creative function within the whole the intricacy of all these relationships is most difficult for the neophyte to grasp, and this difficulty is further increased by the many and varying stages of development, of ray distinctions, and also by the numerous emphases or principles which are laid upon vehicles, upon differing planes and planetary levels of consciousness and of existence. with all this the student is not asked to deal. the factors of importance which he should attempt to realise and

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ionary process and ever appear in response to man's demand and when his mental development requires them. the next seventy years will see the founding of the new schools. those now functioning can begin to clean house, relinquish non-essentials and isolate the truths which are really occult and thus vision clearly the goal of esoteric training. this they have not yet done. the discipline to which the neophyte in the future should subject himself must be understood and the right techniques imparted; all this will have to be shifted to a higher level than at present. the teaching must be divorced from its present theological trend and autocratic pronouncements. of these dogmatic utterances, the many occult schools, the inner schools and the various esoteric sections have been disastrously gu

nsing of the forms through which the soul must manifest. this cleansing is not esoteric in nature and is no sign of esoteric or of spiritual unfoldment. it is only a most necessary preliminary stage; until this purification has been undertaken, more advanced work is not possible. the physical disciplines are needed and useful, and must find their place in all schools for beginners; by their means the neophyte establishes habits of purity and builds the type of body, required by the disciple when he starts true esoteric work. this elementary training enables the neophyte to shift his consciousness out of the tangible world of daily living into the subtler worlds of his personality forces. he becomes aware of the energies with which he must deal and dimly to sense that which lies behind them

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

isolated event in the life of the soul, but is a part and an aspect of a sequence of experiences which are intended to lead to one, clear, definite goal the goal of free choice and a deliberate return out of matter to spirit and eventual liberation. there has been much talk among esotericists (particularly in the eastern presentation of the path to reality) anent liberation. the goal held before the neophyte is liberation, freedom, emancipation; this, by and large, is the keynote of life itself. the concept is a transitting out of the realm of the purely selfish and of personal liberation into something much wider and more important. this concept of liberation lies behind the modern use of the word "liberty" but is far wiser, better and deeper in its connotation. liberty, in the minds of

t with, the more potent the results, and therefore the greater care required. the whole process is one of either stimulating activity or of withdrawing energy, of making more active an allied centre and thus abstracting attention from the centre governing the diseased area or organ, or of balancing the energies flowing between two centres and thus producing an equable and even interplay. the more the neophyte studies this subject of healing the more complex it will appear, until the time comes when he can work in collaboration with some physician who has the inner vision and can see the centres, or with patients who know within themselves their own destiny and can collaborate with some group which has sound occult knowledge, which can ascertain the patient's rays and which knows at least t

be used to ease the path of death. in the next section i intend to touch upon the karma of death. if you will bear in mind that work in connection with the etheric body (as an instrument of vitality) is today as little known as the science of modern medicine was known in the year 1200 a.d, you will be enabled to work without discouragement and without that undue expectation which today handicaps the neophyte. assume consciously the position that nothing is as yet really known anent the centres, the areas of energy in the body, and thought direction; realise also that you are engaging upon a great research project. nothing, literally nothing, has been done in relation to medicine and the science of the centres in any practical way, though certain books upon the relation of the centres to p

ane, the causes of disease and death. ponder on these matters and bear in mind that you must see the picture upon a large scale, as large a scale as possible, if there is to be a true understanding of some of the causes of physical ills and disease- 180- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust chapter iv- some questions answered most questions asked by the neophyte would remain unasked if he had more patience and understood better what he was studying. beginners need to await developments in themselves and expand their consciousness normally under instruction. however, the teacher may invite the asking of questions and for reasons: 1. because where a group is involved and the members are very intelligent, through their questionings they could ma

nd later of monadic energy- 390- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust this law, which might be termed the law of perfection, deals with the interior energies which are responsible for the working of the law of evolution. it is the higher aspect or the determining cause of the lower; the laws subsidiary to the law of perfection are loosely called (by the neophyte the spiritual laws, but of these he knows little and unifies them all in his mind under the general idea that they are an expression of the love aspect of deity. that is essentially true, from the quality angle, if it is recognised at the same time that the love aspect is essentially pure reason and not an emotional sentiment expressing itself through kind actions. the rule which acco

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f aspirants and disciples everywhere and later to a wider public. and let me here clarify also the question which is in your minds concerning the basis of the rapport between a.a.b. and myself. earlier, i explained that a neophyte in an ashram is under the guidance of a more advanced chela and that "the master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. it is in this way that many hierarchical relationships are established (discipleship in the new age, vol. i, page 723) several lives ago i was thus responsible for a.a.b. and hence the close link between us and the basic understanding and hence, therefore, the work we have been able to do together, even though i am not her master. i explain this so that you can get some und

discipleship. this decision has to take under advisement the rapidity with which the entrance of men and women into the ashrams can take place; it is also dependent upon the members of the ashram moving forward according to their degree, and upon the power of the ashrams to absorb and assimilate the much larger numbers, without upsetting ashramic stability. he has also to consider the ability of the neophyte under training to take and hold the far greater tension necessarily incident to true ashramic life in the new age. these points are all being most carefully considered, because a major expansion of the hierarchy as a whole, and the consequent reaction upon humanity, again as a whole, is not a thing lightly to be undertaken. expansion if it is to be safely undertaken must proceed hand

oduce those basic changes which evoke the vocation of the disciple. the disciple is occupied with vocation and not so much with evocation (i would call this to the attention of d.h.b. this type of evoked response is in the nature of illusion. he will know to what i am referring) 5. the danger of "imperil" as the master morya has called it. this is somewhat erroneously interpreted as irritation by the neophyte, but it is not in fact irritation in the ordinary connotation of the word. the surface ripples of ordinary irritation and the evanescent angers to which all disciples are prone are relatively of small importance. they pass and, in the sum total of the soul's attitudes to the personality, evoke no response or registration whatsoever. what is referred to is the reaction of the disciple

n was to bring the disciple to the point where his interest (evoked through the stages of recognition and consideration) would lead him to a realisation of the need for the evocation of the will, the first faint indications of which i called that of "fixed determination" in the above statements you have the goals which i had in mind when assigning the meditation last year. it is hard, i know, for the neophyte at any stage along the path to grasp the necessity for engendering (to use an unusual word in this connection) a magnetised area of thought upon which the higher impressions can play, yet persistence in the daily recognition and consideration, accompanied by a fixed determination to bring the life and service into conformity with the- 99- discipleship in the new age- volume ii copyrig

is, habits of meditation rapidly contribute. as the members of this group meditate and serve, they will gradually find that they are becoming aware of an inner group the ashram of the master on whose ray the individual server is to be found. this will necessarily vary according to the ray; the ray it must be remembered determines the quality and the nature of the service to be rendered. gradually the neophyte swings into the rhythm of the ashram, and gradually his meditation changes and falls into line with the instinctual and constant ashramic meditation. it must be remembered that ashramic meditation is entirely devoid of personality elements. it is in the nature of a constant and uninterrupted group meditation upon the plan, and particularly upon that aspect of the plan which must immed

t and disciple finds his place and sphere of activity and service from the very highest initiate to the least important disciple. you might here ask: what is the value of the meditation and contribution of a new disciple, unaccustomed to ashramic patterns of thought and unable to carry much weight in the general group meditation? that is a questioning worth answering and of great encouragement to the neophyte. the various grades and ranks of initiates and disciples are so constituted that the result of their meditation upon the plan is that the many needs of the varying masses of humanity (from those of the advanced intelligentsia down to those of the unskilled labourer) can be adequately met and the great mass of men swung accurately into line with evolutionary purpose. have you ever stop

the personality upon the physical plane and inward at the soul. ponder on this. the distinction is very real and one that you should grasp. the man who knows the difference between living an introspective life and a subjective life is well on the way to being a true esotericist. let us look for a minute at formula one and seek its simplest interpretation, and yet an advanced one from the angle of the neophyte (which you should not be. i will take one or two general ideas which emerge from an analysis of the whole and then a few sentences which when interpreted may throw light upon certain basic and practical significances. i would first have you note the emphasis upon the "eye" in this formula. it is a keynote and appears in various guises. behind all the ideas lies the concept of seeing

s observer- 183- discipleship in the new age- volume ii copyright 1998 lucis trust the soul, whether cosmic, solar or human. 3. the eye that knows. this is the disciple who, from stage to stage, reacts increasingly to the direction of the spiritual will and to the growth of sensitive response, and in both his brain and his mind consciousness in the three worlds knows. that knowledge is limited in the neophyte, deepening in the disciple and profound in the master, but it is all related to vision. 4. at the same time this formula tells us that there are four eyes: a "one made of fire. the eye of god. b "one fluid as the sea. the eye of vision. c "and two which look from here to there, the eye that knows" these are the eye of the disciple and the eye of the personality. there is a clue to thi

s with which the disciple in training is then dealing are not in the nature of intuitions, and here is a point where confusion oft arises. they are merely the broad, general and universal perceptions and world inclusions which the gradually developing intelligence of mankind has registered and recognised and which the foremost thinkers of the race grasp with facility, but which seem so amazing to the neophyte. they appear to him of such magnitude and importance (as objects of his enhanced vision) that he confounds them with ideas and their intuitive perception. he has not learned to discriminate between abstract thoughts and intuitive ideas. here lies the crux of his problem. ideas are other than this, as far as the initiate is concerned; they deal primarily with that which will eventually

torting in their results; they are also evocative of spiritual selfishness and isolation, as well as of astral curiosity. the new approach which i seek to indicate makes its appeal to the abstract mind and to the soul, whose values are sound, and eventually to the intuition; it is not so colourful an appeal as far as the personality is concerned, but it will produce more creative results and lead the neophyte along a safer road, with fewer disappointments and failures. the formulas the idea of meaning, cause and being underlies the symbology or the significance of the formula with which we are concerned in this instruction. i have pointed out to you before the difficulty of putting these ancient symbols or symbolic writings into such form that they can convey meaning through language. this

be revealed. in all these spiritual points of crisis or of opportunity for vision, for fresh spiritual in-sight and for revelation (for that is what they are in reality, the thought of struggle is the first one to warrant attention. i used, in this connection, the words "stage of penetration; the thought which this conveys to the initiate understanding signifies an extension of the struggle which the neophyte makes in order to achieve inner control, and then to use the mind as a searchlight so as to penetrate into new fields of awareness and of recognition. forget not that recognition involves right interpretation and right relation to that which is seen and contacted. into all revelation enters the concept of "whole vision" or a synthesis of perception, and then comes recognition of that

grades, as an initiate of the sirian regime. he is during the first four- 266- discipleship in the new age- volume ii copyright 1998 lucis trust initiations entirely centred in consciousness upon the larger whole wherein the ashram to which he belongs is a part; he is attentive to the christ, the head of the hierarchy, because he is the initiator of the first two initiations which always seem to the neophyte of major importance. after the third initiation he is attentive to that "veiled presence of awful power who tests his fitness for working in the will of god" i would ask you to note the peculiar phrasing "working in the will of god" and to remember that that will, centred or focussed in shamballa, is one of the great basic energies; the initiate has to learn to work in and through tha

choice of relationships. the older the disciple, the less is this the case, for the life of the ashram and an increasing steady contact with the master demonstrate to him the complete and utter freedom which governs the entire circle of ashramic life both within the ashram and within the field of its interior and exterior service. but the development of this discreet appreciation takes time, and the neophyte is always on guard against any intrusion into his organised field of determined self-government. let me illustrate in a manner which i believe will convey to you a much needed suggestion. the beginner and newcomer in the ashram, new in his service (from the angle of his present life experience if not from the angle of the soul, new in his registering of a sense of power which relation

dy, and this automatically and easily conditions the physical organised vehicle. when your work is not effective, brother of mine, what is the reason? note that this seventh ray potency is concentrated in your personality, and when your second ray soul energy sweeps into prominence, the initial effect is oft to negate the activity of the personality. this is oft forgotten and is most confusing to the neophyte in its earlier manifestations. later, the disciple learns from experiment and experience that all the rays are subrays of the great second ray. this you know theoretically, but that is different from the wisdom which comes from understanding as the result of action. once this fact is grasped, you can begin to use all the forces in your equipment as the implements of loving service. he

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

erarchy works ever under law) they are passing them into the halls of initiation. at the same time, competent disciples are searching the world for sensitive and willing aspirants; these disciples are laying their emphasis upon intelligence and spiritual freedom, working out as free and understanding cooperation; these disciples will not be sidetracked by the devotion unintelligently expressed of the neophyte upon the occult way. it is occult students- 428- the externalisation of the hierarchy copyright 1998 lucis trust for whom search is now being made, and not mystics; it is for clear-thinking men and women that the call has gone forth, and not for the fanatic or for the person who sees nothing but the ideal, and who is unable to work successfully with situations and things as they are

thoughts and register the desires of those around him, and particularly of those who are tied to him in the bonds of affection and of karmic relation. as disciples proceed from initiation to initiation, the will aspect fortifies the intellect and directs the expression of the energy of love, and thus the problem lessens, for the initiate learns certain protective rules which are not available to the neophyte. the latter must learn, first of all, how to identify himself with others, as the basis of a higher identification which conditions the senior initiates in the scale of being. the preparation of the members of the ashrams found within the hierarchy, who must emerge from their retreats and live among men in the ordinary intercourse of daily life, has necessitated much discussion and in

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

xperiences, but in the life and realisation of the initiate-soul, they are not. after the two initiations of the threshold have been undergone the attitude of the initiate changes and he sees possibilities and factors and revelations which have hitherto been totally unrealised and unknown, even to his consciousness at his highest moments. the door of initiation looms large in the consciousness of the neophyte; the higher way is the determining factor in the life of the initiate of the third degree. it is the transfiguration; and a new glory pours through the transfigured initiate who has been released from every type of grip- 27- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust by either the personality or the soul. for the first time, the goa

to the will-aspect, the first divine aspect. in the past, during the cycle of mysticism through which all aspirants very properly pass, they were taught to "see the vision" a vision of the goal, of the beauty to be sought, of the loved one to be known, of liberation to be achieved, of spiritual satisfaction and an opened door to greater wonders. in the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference" the goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which shamballa demands should condition

fact that he must release himself from the world of seeming and of illusion and stand free in the world of light, where all stand clearly revealed. then he can begin to face the lessons and take the training which will enable him to handle energy having released himself from the control of forces and begin to direct energy in conformity with the great plan. the complexity lies in the thinking of the neophyte. the initiate knows it not. first let us clearly define the various septenates referred to in this rule. i will first tabulate them in the order of their appearance and define them, and then i will enlarge upon them in order to point out where the training enters in, where the rule applies, and how the embodied rule is in the nature of a law which the initiate may not evade- 97- a tre

en the group is known and sensed can energy be wisely emanated. three major ideas appear in this easier rule: 1. the idea of complete identity with all other selves. 2. the idea of the uniformity of their spiritual presentation to the world when unity is established. 3. the idea that as a result of the two above achievements the group force, as a real and focussed energy, can then be used. glibly the neophyte talks of identifying himself with others, and eagerly he endeavours to ascertain his group and merge with it; yet in so doing the constant concept of duality is ever present himself and all other selves, himself and the group, himself and the group energy which he may now wield. yet this is not so in reality. where true identity is achieved, there is no sense of this and that; where t

ifts of life and light, and who now with lifted rod, surrounded by the fire, reveals to him the significance of life and the purpose of the light" it is that of which the minds of men know naught, and which even the highest intellect is unable to grasp or even sense. in the familiar words (familiar to all esotericists) which are so often said or chanted at moments of highest spiritual aspiration, the neophyte refers to the time when "we stand where the one initiator is invoked, when we see his star shine forth" two ideas then stand forth: the idea of invocation and of the result of that invocation, which is the sudden and unexpected shining forth of the star. this star is simply a point of vivid light. this invocation, though used as the affirmation of a fixed objective by the aspirant to

of the lord. these are grave and solemn thoughts, and of small use to the average reader. it is essential, however, that he avoid the concept that the attainment of the highest initiation upon this planet marks the end or the consummation of a great and final stage. it only marks the beginning of significance. this is a statement of esoteric value. just as the attainment of physical control sets the neophyte free for the learning of higher lessons in preparation for the major initiations, so the surmounting of the conditions presented by the seven planes of our planetary life sets the initiate (such as the buddha or the christ) free for still higher and more important conditioning circumstances. their real work as members of the white brotherhood is on the point of beginning, and the true

alone is left. the work is done" 2. express. we come now to the second word of the fourteenth rule for disciples and initiates the word express. this cannot be correctly understood apart from the earlier word imparted to- 190- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust applicants the word touch. i would have you note that all the words given to the neophyte refer basically to something he must do in reference to himself, some task he must undertake which will make him more fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasp

y to the revelation of divinity, and this upon the physical plane of- 196- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust existence; it is what we reveal that is of importance; what is revealed to us is of lesser importance, though it has its due place in the process of training and perfecting" there is an old catechism which seeks to make clear to the neophyte upon the verge of acceptance the distinction and the difference between vision and revelation. it is falling somewhat into disuse, owing to the fact that the applicant today starts on a much higher turn of the spiral than he did at the time the "form of interrogation" was compiled. i would like, however, to quote one or two of the questions and answers for the instruction of present-d

k to become a focal point for a group. his task now is to discover the group of aspirants with which he should affiliate himself and with whom he must travel upon the path of initiation a very different matter and a far more difficult one. he needs to bear in mind the meaning of the following words from the archives of the masters, given in question and answer form. the questions are addressed to the neophyte who is getting his first glimpse of group relations leading to group initiation "and dost thou see the door, o chela in the light? i see the door and hear a calling voice. what should i do, o master of my life? go through that door and waste not time in backward glances at the road just trodden. go forward into light. the door is far too narrow, o master of my life. i fear i cannot pa

h the physical disciplines which have been hitherto needed but are no longer required. 2. the electrical energy of the astral or emotional body next confronts him as he prepares to take the second initiation. you can call this energy, if you so choose, the sum total of all the glamours; a glamour is essentially a bewildering, deceiving and illusory energy-form which seeks to sidetrack and mislead the neophyte and which is attracted to him by ancient habit and old controls. he is therefore responsible for the impact of this energy. this type of energy takes form, and the massed forms of these glamours constitute the opposing door and oppose the passing of the aspirant on to the next phase of the path. with this electrical energy he must deal before he takes the second initiation. these part

r equipment is adequate to the undertaking and that they can, without hesitancy and concern, take the next required steps. it is hard for the disciple struggling with glamour and illusion to realise that the higher initiations are free from all concern and from any emotional or self-centred reactions to the work which lies ahead or to the form side of manifestation; it is well-nigh impossible for the neophyte to vision a time when he will be free from all reactions engendered by life on the dense cosmic physical planes and from all the limitations of life in the three worlds. today, aspiration provides a constant source of anxious questioning, of painful deliberations and of high voltage spiritual ambition, with their consequent limitations and moments of sensed failure and lack of achieve

patiently for results. the six stages of the building process i have employed six words to express this process and its resultant condition. it might prove useful to study them from the angle of their occult significance a significance which is not usually apparent except to the trained disciple who has been taught to penetrate into the world of meaning and to see interpretations not apparent to the neophyte. perhaps by the time we have investigated these words, the method of construction and the means whereby the antahkarana is built will appear with greater clarity. these words cover a building technique or a process of energy manipulation which brings into being a rapport between the monad and a human being who is aspiring towards full liberation and is treading the path of discipleshi

k you to remember that all human beings must finally express the quality and livingness of one of the three rays of aspect, even if in time and space their souls may originally be upon one of the four rays of attribute. it might be useful here to enumerate the- 365- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust rays, and thus refresh the memory of the neophyte: rays of aspect: 1. the ray of power, will or purpose 2. the ray of love-wisdom 3. the ray of active creative intelligence rays of attribute: 4. the ray of harmony through conflict 5. the ray of concrete science or knowledge 6. the ray of idealism or devotion 7. the ray of order or ceremonial magic it is contact with the energy of the third ray of active intelligence or (as it is some

BLAVATSKY H P COSMOGENESIS

iples of geometry, mathematics, astrology, and astronomy. internally, it was a majestic fane, in whose sombre recesses were performed the mysteries, and whose walls had often witnessed the initiation-scenes of members of the royal family. the porphyry sarcophagus, which professor piazzi smyth, astronomer royal of scotland, degrades into a corn-bin, was the baptismal font, upon emerging from which the neophyte was "born again" and became an adept" our statement was laughed at in those days. we were accused of having got our ideas from the "craze" of shaw, an english writer who had maintained that the sarcophagus had been used for the celebration of the mysteries of osiris (we had never heard of that writer. and now, six or seven years later, this is what mr. staniland wake writes on p. 93 o

BLUE EQUINOX

and of the practices tending to this goal, so that he may choose freely as to what way he will take in his beginning. for this is always left by the a.a. to his free will; they only begin to advise and criticize him on the information supplied to them by himself in the magical record which he prepares for their instruction. course iii the following books are officially appointed for the study of the neophyte: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth words of curriculum of a.a. 31 a master of

for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that t

so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon co

DION FORTUNE PSYCHIC SELF DEFENSE

centage of victims- the mere fact that consciousness is being disturbed by an unaccustomed force. how common a thing it is to see a child feverish and fretful during the first few days of a seaside holiday. it is not necessarily sickening for an illness. the strong air and unaccustomed food and the excitement of its new surroundings are disturbing its sensitive physical equilibrium. so it is when the neophyte is disturbed at the outset of his occult career. the unaccustomed vibrations are upsetting him, and he is having an attack of occult indigestion. in both cases the treatment is the same- temporary restriction of the diet which has caused the disturbance. 48 of 103 another cause of psychic upset may lie in the partial recovery of the memories of past incarnations if these include any p

otion may hang about for a long time on the threshold of consciousness before the images clarify sufficiently to became tangible. if the emotion that is rising over the horizon is of a painful nature it may cause considerable disturbance, and in the absence of an experienced adviser may be attributed to an occult attack, or to the psychic perception of evil influences in the occult group to which the neophyte is affiliated. it is necessary to use very great caution in drawing conclusions from the psychic impressions of an inexperienced student, who is apt to be as full of alarms as a two-year-old thorough bred. on the other hand, the instinctive reactions of a pure and sensitive soul are not to be ignored. there are such things as black lodges and evil entities. we must not allow the cry o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any mo

te must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any more clear. the neophyte alchemist also had to acquire a thorough knowledge of the manner in which metals grow in the bowels of the earth. they were said to be engendered by sulphur, which is male, and mercury, which is female, and the crux of alchemy was to obtain their seed .a process the alchemistical philosophers did not describe with any degree of clarity. the physical theory of transmutation is based on

y or province they occupied, but it seems possible from their name and other considerations that they were moorish (see also ornithomancy) almusseri a nineteenth-century secret society resembling african associations, with secret rites akin to those of the cabiric and orphic mysteries. their reception took place once a year in a wood, where the candidate pretended to die. the initiates surrounded the neophyte and chanted funeral songs. he was then brought to the temple erected for the purpose and anointed with palm oil. after 40 days of probation, he was said to have obtained a new soul, was greeted with hymns of joy, and conducted home. alocer according to johan weyer, alocer is a powerful demon, grand duke of hades. he appears in the shape of a knight mounted on an enormous horse. his fa

f which a cord was made for his neck and a girdle for his loins. two armed attendants then led him into a square chamber, where he was presented to the sheik as a slave who desires to know truth. he was then placed before a stone altar, on which were 12 scallops. the sheik, attended by 11 others, gripped the hand of the aspirant in a particular way and administered the oath of the order, in which the neophyte promised to be poor, chaste, and obedient. the aspirant was then informed that the penalty for betraying the order was death. he then stated, mohammed is my guide, ali [mohammed s son-in-law] is my director, and was asked by the sheik, do you accept me as your guide? the reply being made in the affirmative, the sheik added, then i accept you as my son. among the bektosh sect s importa

, or student of religious matters; grihastha, or householder; varnaprastha or hermit; and sannyasin or bhikshu, religious mendicant. virtually every man of the higher castes practiced at least the first two of these stages, while the priestly class took the entire course. later, this was by no means the rule, as the scope of study was intensely exacting, often lasting as long as fortyeight years. the neophyte had to support himself by begging from door to door. he was most often guided by a spiritual preceptor. after several years of his tuition he was married. it was considered absolutely essential that he should leave a son behind him to offer food to his spirit and to those of his ancestors. he was then said to have become a house-holder and was required to maintain the fire perpetually

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

as supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate with its inhabitants. to accomplish this magic, the ordinary faculties were almost invariably heightened by artificial means. the grandeur of the magical ritual overwhelmed the neophyte and quickened his senses. ceremonial magic was a spur to the latent faculties of human psychic nature, just as were the rich concomitants of religious mysticism. in the medieval mind, as in other periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for bene

are ignorant of their exact nature, and the term is usually used in connection with certain semi-religious ceremonies held by various cults in ancient greece. the mysteries were secret cults, to which only certain initiated people were admitted after a period of preliminary preparation. after this initial period of purification came the mystic communication or exhortation, then the revelation to the neophyte of certain holy things, the crowning with the garlands, and lastly the communion with the deity. the mysteries appear to have revolved around the semi-dramatic representation of the life of a deity. it is believed that these mystic cults were of pre-hellenic origin, and that the pelasgic aboriginal people of greece strove to conceal their religions from the eyes of their conquerors. h

y initiated with the hunting condition of peoples. when they arrived at the agricultural stage a fresh pantheon usually slowly evolved, in which full-fledged gods took the place of the old totemic deities. the corn appears as a living thing. it is growth, and within it resides a spirit. therefore the deity that evolves from this concept is more likely to be of animistic than of totemistic origin. the neophyte was then made one with the deity by partaking of holy food or drink. this recalls the story of persephone, who, upon reaching the dark shores of hades, partook of the food of the dead.thus rendering it impossible for her to return. once the human soul eats or drinks in hades, it may not return to earth. this belief is universal, and it is highly probable that it was symbolized in the

st important cult next to the eleusinian was the orphic, which probably arose in phrygia, and which came to be associated with dionysus, originally a god of vegetation, who was also a divinity of the nether world. by entering into communion with dionysus it was believed that immortality might be assured. his celebrations were marked by orgies of a bacchic description, in which it was thought that the neophyte partook for the moment of the character and the power of the deity himself. the rites of the cult of dionysus were of a much more barbaric nature than those of eleusis. for instance, the devouring of an animal victim was supposed to symbolize the incarnation, death, and resurrection of the divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of

mysteries of the past. new york: g. p. putnam s sons, 1970. ncgr see national council for geocosmic research ndembo (or kita) a former african secret society that had widespread influence in the lower congo, and especially in the districts lying to the south of that river. initiation was made through the ganga encyclopedia of occultism& parapsychology. 5th ed. ndembo 1093 or chief, who instructed the neophyte at a given signal suddenly to lie down as if dead. a shroud was spread over him, and he was carried off to an enclosure outside the village called vela and pronounced to have died a ndembo. perhaps 20, 30, or even 50 candidates died at one time. it was then assumed that persons dying in this manner decayed until only a single bone remained, and this the ganga took charge of. the proce

doned banking for a journalistic career, becoming editor of the pagan review in 1892. he traveled throughout europe and even visited the united states, where he met walt whitman. sharp s enthusiasm for the celtic literary revival brought him into contact with william butler yeats and the isis urania temple of the famous hermetic order of the golden dawn magical society. here he was initiated into the neophyte grade. this occult connection may have been a stimulus to the development of his anima personality of fiona macleod. sharp and fiona remained distinctly different identities in literary style and outlook, even corresponding with friends as separate personalities for many years. sharp himself kept up a correspondence with yeats and george w. russell on occult and mystical experiments

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

rom the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand architect of the universe, who fashioned both heaven and earth. such is the temperament of the widow's sons inherited from their divine prog

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

a certain spage. 1was to learn later on that those ofwhomnothing wasknownwere admitted readily, otherswithpreliminaryrejectionswhichwere cancelled afterwards'(sly,p. 125).onbeing admitted, every membertook a motto, usually in latin, that became his or her name intheorder, themottobeing inscribedonthe parchment rolloftheorder, in chronological sequence, belowthesolemnobligationthatwas repeated by the neophyte atthebeginningoftheceremonyofadmission. for someunknownreason waite signed the roll twice.thefirst occasion was in january 1891,whenhe was admitted as a neophyte and became the99thmemberofthehermeticorderofthegoldendawn.thesecond was inthefollowing december, after he had attained the 3=8 gradeofpracticus, and this time he entered hismottoof'sacramentum regis('thesacramentoftheking',fr

e ofthemanifesto, which was also a declarationofindependence, there were only fourteen secondordermembers oftheminority faction,butbythetimeofthe second convocation, held on 16 april 1904, waite was able to report an increaseofeight secondordermembers and from theouterorder(including algernon blackwood,arthurmachen, and pamelacolmansmith).hewas also able to tell the membersthatrevised rituals for the neophyte and zelator grades had been completed and were ready for use. meetingsofthe.outerorder267of the. independent and rectifiedritewere held'atmark masons' hall, greatqueenstreet-ashad always been the casewiththeisis-urania temple;butit wasnotuntilearly in 1905267that a home was found for the second. orderand waite could report to the membersthat'thepropertiesofthe secondorderhave been rem

, subject to my civil, moral and religious duties. vi.thati will at no time and under no circumstances admitanyoneinto the fellowship, save only under the warrant of the imperator. vii.thati will not on my own authority found any temple or chapter of the fellowship, nor make any use of its rituals for the initiation or advancement ofanyone,except by the warrant of the imperator.duringthe ceremony the neophyte also accepted'thesolemn obligationofa novice',whichwas analogous to thatoftheold goldendawnbutwithoutanymentionofpenalties, bloodcurdling or otherwise, to follow a breachofthe obligation.noneofthis was exceptional and was familiar to most new memberswhowere drawn largely from masonic or esoteric circles.themembers were also almost entirelyunknownoutside such circles, only a fewofthem

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do not exhaust the activities of the order; the

ve of spiritualist mediums orofany others who 'allow themselves to fall into a complete passive condition ofwill'255and were made to sign a pledgeofsecrecy in all things concerning theorderand an acceptance of the 'ordinances of the first orderofthe g.d. in the outer'.theyalso had to pay a ten shilling admission fee, an annual subscriptionof2s6d and the costofrituals and lectures. once initiated, the neophyte found himselfina temple ruled bythreechiefs who acted as imperator, cancellarius (or34 thegoldendawnsecretary, and praemonstrator (whose task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretake

whose task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and however awe-inspiring the rituals, they were not magical rituals, and the rosicruciansofthe golden dawn, although they were loth to admit it, wanted magic. mathers, alone among the secret chiefs, recognized the members' needs and his genius for creat255 ing rituals ensuredthatit was not long bef

ing up a bogus occult order and usingit to enable theo horos to seduce a succession of younggirls.eventually theywere arrested and charged:theo with rape and swamiviveananda-his wife-with aiding and abettinghim. bothwere foundguiltyand they were sentenced to terms of fifteenand sevenyears imprisonmentrespectively.none of this wouldhave much mattered had not the trial broughtto the public's notice the neophyte grade of the golden dawn, which had been used by mr and mrs horos in their murkyactivities.toaction 43the horrorofthe members, the golden dawn was held up to ridicule; some, like william peck in edinburgh, panicked and destroyed all evidenceoftheir membership; others quietly res255 ignedand the more determined members set about seeking a new name for theorderin order to dissociate it

rtist w.t.horton who 'was my close friend, and had he lived i would have asked him to accept the dedicationofa book i could not expect him to approve'.theapproval would have been lacking because horton had come to dislike magical practices and yeats' involvement with them. william thomas horton was a visionary and mystic, manifestly unsuited to the golden dawn, in which he never progressed beyond the neophyte grade,buthisbriefmembership, from march to mayof1896,entitles him to the doubtful honourofbeing the only artistofdistinction, albeit little distinction, to enter the order. his work is preservedinabookofimages(1898)and inthewaywisdom49ofthe soul(1910),while at least one of his visions is recorded in an article,thelegendof lift,that appeared intheoccultreviewfor december1912.thisis a p

tanmore, but was better known for his masonic researches and for a series of popular works on occult255 ism. other scientists included the chemist andrew aitken of edinburgh university, and william crookes, although his stay was briefand he never progressed beyond the grade of neophyte. medical practitioners were plentiful, the most intriguing being an american, miss kate sands staunton. she took the neophyte grade at the ahathoor temple in 1896 but 'became suddenly insane after having passed exam fori=10'.thesame hand that entered this on the order roll also entered the letters m.d. afterhername, and one wonders whether they have a less obvious reference. just as poor frighteneddrpeck was not the onlyastronomer, so he was not the only member stricken with fear. w.b.yeats remembered the re

nce to the enochian tablets, where they represent'themotionofthe68 thegoldendawnruling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolously.theteaching oftarotsymbolism and divination through the;tarotbegan in the neophyte grade, but this teaching wasnotoriginal, having been taken from the dreams of eliph as levi, whq. was the first to make the connection between the twenty-two tarot trumps and the twenty-two letters of the hebrew: alphabet. such a correspondence was a delight to the kabbalists of the golden dawn, who propagated the principle of this newborn' ancient wisdom' with all the zeal of convert

red hierophant, all present have witnessed the m..r (gives signs)thehiereus returns to his place.hierophant(repeating signs 'let the numberofofficers in this grade and the natureoftheir offices be proclaimed once again, that the powers whereof they are images may be reawakened in the spheres of those present and in the sphere of this order. honoured hiereus, how many are the principal officers of the neophyte grade?'hiereus:'they are three:thehierophant, the hierus and the hegemon.'hierophant:'what have their names in common?'hiereus:'theletter h, emblem of breath and life.'hierophant:'how many are the lesser officers?'hiereus:'they are 3 also:thestolistes, the dadouchos and the kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candid

k255 ness.thelight shineth in darkness,butthe darkness comprehen255 deth it not.'appendixcii3a pause.hierophant:'letthe candidate commence his passage from darkness into light, with the lampofthe hidden knowledge to guide him.'thedadouchos passes by w. to n. and when he has passed on the rightofthe stolistes, the kerux takes his place in front of hegemon and candidate.thekerux and hegemon leading the neophyte, with the stolistes and dadouchos pass round by e. with sol, for the first time, no alarm being given by the hierophant.thehiereus knocks once as the procession passes the west (knocks)thehierophant knocks once as it passes the e. for the second time (knocks)thekerux then halts in the s. and, turning round, bars the way, saying:kerux:'childofearth, unpurified and unconsecrated, you ca

andidate.thekeruxpasses to n.e. of altar and raises his lamp.hierophant(pointing to lamp 'in all your darkened wanderings the lamp of the kerux went before you, signifying the light of the hidden knowledge' all officers return to their stations, except the hegemon. all members are seated.hierophant:'letthe neophyte be led to the eastofthe altar.'thehegemon leads accordingly by n. to e. and places the neophyte half way between the altar and the pillars, facing the east.hierophant:'honoured hiereus, you will now impart to the neophyte the sacred signs, token and words, together with the present passwordofthe0=0gradeofthe order of them.267.r.267.velg'.d.267.place him between the pillars and watch over his fourth and perfect consecration.'thehiereus passes from his throne by n. to the black pi

of them.267.r.267.velg'.d.267.place him between the pillars and watch over his fourth and perfect consecration.'thehiereus passes from his throne by n. to the black pillar and stands on the east side of it, facing s.thehegemon leaves neophyte and passing by n. takes up a similar position with regard to the white pillar but facing n.thesword of the hiereusissheathed.thehiereus turns w. and facing the neophyte, he stands between the pillars.hiereus:'frater adveniat regnum (vel alius, i will now instruct you in the secret signs, tokens andwordsofthis grade.thestep is given by advancing your leftfoot-thesigns are the saluting sign and the sign of silence.thefirst must be answered by the second.thesaluting sign is given thus [lean forward and stretch both arms out. it alludes to your former co

e fingers only (the hiereus continues to maintain the grip during the rest of his speech)'theword is [har-par-krat] and it is whispered in this position by separate syllables. it is the egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the pillarsofseth, hermes and solomon, in the gatewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and there pauses until the procession is formed.thestolistes and dadouchos purify and consecrate the hall as in the opening,b

255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and there pauses until the procession is formed.thestolistes and dadouchos purify and consecrate the hall as in the opening,butin place of facing the hierophant and raising their vessels on high, they salute and then turn to consecrate the neophyte as previously.stolistes:'i purify you with water.'dadouchos:'i consecrate you by fire' again saluting thethrone,they pass by s. and w.ton.,taking their places a short distance behind the kerux.hierophant:'honouredhegemon, i command you to remove the rope and to invest our frater with the badgeofthis grade.'thehegemon, passing from behind the white pillar, hands his sceptre to the hier

mp and wand.theypass the hierophant once and salute.thehiereus drops out as the procession passes his throne.thehegemon circumambulates twice.therest pass the hierophant three times and then drop out as they reach their respective places.thekerux and neophyte halt on reaching apointn.w.ofthe stolistes.hierophant:'you will now take your seat in the north to the westofthe stolistes.'thekerux places the neophyte accordingly and passes with sol round the altar to his seat.thehegemon replaces the chair between the pillars and sits down.thekerux restores the rose, lamp,cupand paten to altar and returns with sol to his place. all are seated.hierophasu:'frater neophyte, at the conclusion of thecere255mony of your admission into the0=0 gradeofthe honourableorderofthem.267.r.267.velg'.d.267.,we exte

GILBERT THE MAGICAL MASON

eres, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash of feigned thunder and lightning by which the neophyte of the eleusinian mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the no

GNOSTIC HANDBOOK

d being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be lead to a goat, donkey or sometimes a strange statue (baphomet. these animals were made to look as disgusting and obscene as possible. the neophyte would then be asked to kiss the backside of the creature. if they refused they would have failed the initiation, if they went ahead and puckered up, they found they were kissing the lips of the priestess. here clearly is the movem

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ral means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pen

der as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the ne

e a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touchi

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

eceived the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archange

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archange

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archange

GOLDEN DAWN RITUALS A

(commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with

GOLDEN DAWN RITUALS B

spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name

GOLDEN DAWN RITUALS F

le, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements

GOLDEN DAWN RITUALS G

river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on

in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the ent

GOLDEN DAWN RITUALS Z1

enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy

temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh th

their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. w

ill veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross

t over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in

er. the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, were yet but an inferior presentment of the higher, fitted to our comprehension "expounder of the sacred mysteries" is the name of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 t

. thma-aesh- this is more fiery as in regards to her influence with respect to the pillar of severity. thmaa-ett- this is more fluidic as in regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from hmkj, and therefore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in

here to link it with its rightful origin. the grade of neophyte has o or the circle for its number, as if hiding all things under the negative symbol. this is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in rtk where all things are one, and the consequent universal application of the secret formulae. 20 the egyptian god-forms of the neophyte grade the stations of the god-forms used in our symbolism come under two headings: 1. visible stations 2. invisible stations the visible stations are the places of the officers, each of whom has a special astral shape suitable to the forces he represents. on the dais are places for the three chiefs, the past hierophant and the hierophant. the order in which they sit (as you face east)

orces he represents. on the dais are places for the three chiefs, the past hierophant and the hierophant. the order in which they sit (as you face east) is: imperator--nephthys cancellarious--thoth hierophant--osiris past hierophant--aroueris praemonstrator--isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue

GOLDEN DAWN RITUALS Z2

st barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of

he great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suitable names for the formulating of a shroud of invisibility around and about thee. q. now, address the shroud of darkness, thus: shroud of concealment, long has thou dwelt concealed. quit the light, that thou mayest conceal me before men. then, carefully formulate the shroud of concealment around thee and say, i receive the

between two great pillars of o and cloud. purify it with o and by n by placing these elements on either side of the form. m. passes to the west, facing southeast, formulate the form before thee, this time endeavoring to render it physically visible. repeat speeches of hiereus and hegemon. n. same as l. o. same as m. p. pass to the east of the altar, formulating the form as near in the position of the neophyte as may be. now, address a solemn invocation and conjuration by divine names etc, appropriate to render the form fitting for thy transformation therein. q. remaining east of the altar, address the form, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to

GOLDEN DAWN RITUALS Z3

himself, through the symbols of rectitude and self-control. however, the actual preparation of the candidate should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural b

it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more cert

GOLDEN DAWN RITUALS ZAM11

now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aim

GOLDEN DAWN RITUALS ZAM14

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

GOLDEN DAWN RITUALS ZAM18

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

all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, wh

GOLDEN DAWN RITUALS ZAM24

g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the l

that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the a

e shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as

e true incense which hollows your life" dadouchos "by the password, i claim my censer (hierophant sits down. then all are seated (kerux comes forward and arranges the elements properly upon the altar (the chief adept will now make any announcements) 12 (the hierophant may address the temple. when he has finished, he gives one knock and the kerux comes forward to begin the closing which is that of the neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in

grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred

GOLDEN DAWN RITUALS ZAM8

balance, as well as unity. hnyb is represented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "unde

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

culated according to their financial circumstances but which must always consist of multiples of $1.80 $3.60 $7.20 $10.80 (and thus $18 $36 $72 $108.00, or $360 $720 $1,080, and so on.22 of all the secret societies, the most mysterious and archaic by far is undoubtedly the hung league, which scholars believe to be the depository of the old religion of the chinese .23 in one hung initiation ritual the neophyte is put through a question and answer session that goes: q. what did you see on your walk? 16 ananda k. coomaraswamy and sister nivedita, myths of the hindus and buddhists, george g. harrap and company, london, 1913, p. 384. 17 hamlet s mill, p. 162. 18 rig veda, 1:164, cited in the arctic home in the vedas, p. 168. 19 frances a. yates, girodano bruno and the hermetic tradition, the un

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical pl

trying the experiments. to be in good standing as sanctum members of the grand lodge the members must not only meet their monthly obligations.which are nominal.but they must live up to the rules and standards of rosicrucian adeptship.and the careful study and practice of the teachings are but two points of the system. preliminary studies the monographs and experimental work which are received by the neophyte members are prepared in such manner that the member can gain a complete comprehension and a usable working knowledge of the rosicrucian teachings. the introductory lessons which neophytes first receive are arranged in two divisions: the first contains six preliminary monographs called "private mandamuses" and the other contains three degrees or "atria" with twelve to seventeen monogra

in two divisions: the first contains six preliminary monographs called "private mandamuses" and the other contains three degrees or "atria" with twelve to seventeen monographs each. supplementary material, experiments, and many practical applications of the principles presented are included [52] in each section. each atrium also has an initiation ritual by which this ceremony can be performed by the neophyte in his own home. these rituals illustrate and demonstrate some of the important rosicrucian teachings. the monographs are constantly being improved, amended, and extended, and members receive additional instruction in accordance with their personal requirements, advancement, and psychic development. the monographs are not made in quantities for use for several years, as with correspon

nstructions, therefore, are practically personal and direct, and, when coupled with the advice and instruction sent separately from the lessons in letters, form a very personal system of instruction. for six weeks the new members receive personal, private communications from an especially assigned master of the highest work in the organization, who carefully analyzes the needs and requirements of the neophyte and instructs him in those fundamental principles and laws of nature which will enable the student to qualify himself in the most rapid time and perfect manner possible. these instructions are in the form of private mandamus lectures, discourses, and other matter sent under seal by mail to the member. the member studies these preliminary instructions and tries certain experiments of a

he class masters at the grand lodge his comments, results of the experiments, and understanding of the points involved. in this way for six weeks the new member and an officer of the organization are in intimate contact by correspondence and in psychic contact through the rosicrucian methods. at the end of the sixth week, if the member is properly prepared, he is admitted into the first atrium of the neophyte studies and is given other confidential instructions. the introductory lessons are not elementary, but preliminary to the higher temple degree monographs, and provide the means by which the neophytes can qualify for these temple degrees and receive them for study in their own home in the same manner as the introductory degrees. the instructions, lessons, laws, and principles given to

tion, and especially to attend the annual rosicrucian world convention, or some special session of the supreme grand lodge in san jose, california. the studies, especially prepared by the imperator's staff, are complete, however, and members finding it impossible to attend lodge or chapter sessions will not be inconvenienced. the temple degrees there are other higher, advanced degrees that follow the neophyte or preliminary degrees for those members who qualify. these extend not only the monographs to the members for personal study, but also charts, diagrams, and interesting, instructive experiments and demonstrations of the rosicrucian principles. the subjects of these higher degrees follow in a logical continuity by which the member progresses step by step in his comprehension and abilit

pencer lewis (first imperator of the present cycle of amorc)[143] part eight attaining psychic illumination "when the student is ready" the question may be asked:"what is the ultimate goal of rosicrucian study and preparation? it is an old question that has been answered thousands of times in each country by the attainment that has come into the lives of the most devoted students. it is well that the neophyte and the adept alike should be reminded again of the real purpose of the work we are engaged in and the reward that may be theirs when found ready and worthy. there is a very old and well-founded injunction that "when the student is ready the master will appear. this has been very greatly misunderstood and is used by thousands for refusing to unite with any school or organization, pref

divine mind finds fullest spiritual expression. in the west the sun of life closes its journey. it is where the fratres and sorores seek peace, rest, and attunement with the cosmic. the north is the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death, the realm of darkness, the hours of the night where the seeker for light dwells and the neophyte enters the lodge in search of more light. lodge, grand.this is a body subordinate to, and deriving its existence and powers from, the imperator and the board of directors composing the supreme grand lodge of amorc. it is a separate and distinct body from the supreme grand lodge and, with its properly authorized affiliated bodies and members at large, constitutes the membership section

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

to make matters worse a mr and mrs horos appeared at mathers's home in paris at about the same time. they were american confidence tricksters and succeeded in purloining a copy of the g.d. neophyte ritual. in september 1901 mr horos w s arrested in london on a charge of raping a young girl and his wife was accused of aiding and abetting him. much to the distress of ayton and others extracts from the neophyte ritual and the text of the g.d.'s obligation were read at the magistrate's court proceedings and there was extensive press publicity. many ofthe g.d.'s members res gne after the horos couple were sentenced to lengthy terms of imprisonment. ayton had by then moved to saffron walden, a small market town fifty miles north-east of london in essex. the letters 99 grove lodge, saffron walde

ISIS UNVEILED

ad a successor there, not even in the ghetto. the 'chair of peter' therefore, is tacred rather than apostolical. its sanctity proceeded, however, from the esoteric rdigiod c^ the former times of rome. the hierophant of the mysteries probably oc- cupied it on the day of initiations, when exhibiting to the candidates the petroma (atone tablet containing the last revelation made by the hioiqihsnt to the neophyte for initiation" digitizecoy google 26 isis vnvbilbd that were on the other side ot the flood, or the gods of the amorites, in whose land ye dwell'"hie science of religion" wrote max mutler in 1860t "is only just beginning. during the last fifty years the authentic docu- roents of the most important religions in the world ktat been recovered in a nu t unexpected and almoat miraeulotu m

, and medieval philosophers; and in our day even the masons perpetuate the memory of the old obligations in the penalties of throat-cutting, dismemberment, and disemboweling, with which the candidate is threatened. as the masonic 'master's word' is communicated only at 'low breath' so the selfsame precaution is pre- scribed in the chaldaean book of nwraera and the jewish merla^mh. when initiated, the neophyte was led by an ancient to a secluded spot, and there the latter whispered in hit ear the great secret* the mason i, under the most frightful penalties, that he will not communicate 204. a. fiuck: la kabbau. ch. l 56ai3,iao8lc 100 isis unveiled the secrets of any degree "to a brother of an inferior degree; and the agrudiada parikskai says" any initiate of the third degree wiio before th

as facts, the splendid imagery employed by proclus and apuleius in narrating the small por^ tion of the final initiation that they dared reveal, throws completely into the shade the plagiarized tales of the christian ascetics, faithful eopiet though they were intended to be. the story of the temptation of st. anthony in tlw desert by the female daemon is a parody upon the pre- liminary trials of the neophyte during the mikra, or minor mysteries of agrae those rites at the thought of which clement railed so bitterly, and which represented the bereaved demeter in search of her child, and her good-natured hostess baubo' without entering again into a demonstration that in christian, and especially irish roman cathohc, churches* the same apparently in- decent customs as the above prevailed unt

main in solitude for some time. there was strict fasting and preparation before as well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and sufferings* in the mithraic sacrifices, during the initiation, a pre- liminary scene of death was simulated by the neophyte, and it pre- ceded the scene showing him himself "being bom agiun by the rite of bapti m" a portion of this ceremony is still enacted at the pres- ent day by the masons, when the neophyte, as the grand master hiram abiff, ues dead, and is raised by the strong grip of the lion's paw. the priests were circumcised. the neophyte could not be initiated without having beea present at the so

culated to teat the endurance of the candidate nnder physical and mental pressure. it is seldom that any but the young man or woman succeeds in 'winning' all the 'prizes* since noliire mil tometimet txert iudfin spite of the moat stubborn will, and the nec^hyte fail ol passing some of the tests. in such a case the probation is extended another year, when another trial is had "among other testa of the neophyte's aelf-oontiol are the following: choice pieces digitizecoy google 314 isis unveiled of conked mmt, mvoty loup, mhu, tna oota ^qietimiig diibei, with diobet, cosce, wioe, umi mttf, an mt, if kcctdentauy, in hii waj, mod be ia left slone for s time witb tlie tempting thing. to& hungry and fainting aoul the trial ii levek. but a wan dijscoh ordeal i when the teren prieatemca imitc, all

ll men and women a* to charactet and conduct "s, entire mibmiauon to god* decree* a* to fate "6. chastity of body and mind and aoul "7. mutual help undo all condition "these tenet* ace not printed or written. another set is printed or written to midnd the unwary, but with theae we an not concerned'"he chief result* of the initiation seemed to be a idnd of mental illusion or sletp- wakmg, in whidi the neophyte saw, or thought be saw, the images of people who were known to be absent, and in some cases thousands of miles away. i thought (or peihaps it wa* my mind at work) i saw friends and rdatives that i knew at the time were in new york state, while i was then m ldmuion. how theae results wen produced i cannot say. hey appearedinadarkroom, when the 'guide' was talking, the 'company' singing

KNOWLEDGE LECTURE ONE

highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be practiced by the neoph

that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be practiced by the neophyte while he or she is composed in a basic posture or asana, counting slowly or quickly till s/he obtains a suitable rhythm. this simple technique will help to still the body and quiet the mind of the neophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii

ral means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left should

r banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the ne

e a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars call

ed. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverer

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hat the development of the centre in which those modifications and transmutations are achieved is so strongly emphasized in the preliminary stages of freemasonry. 392. the unfoldment of this centre is closely asso-ciated with the power of paying attention, as well as with the opening of higher forms of hearing. in all occult systems of training great importance was attached to this in the case of the neophyte. in the school of pythagoras the pupils were kept for several years in the order called akoustikoi or hearers; in the mysteries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out u

real progress; for unless the developments initiated in each degree by the ceremony of admission are duly understood and put into practice by the candidate, he is in no true sense prepared to pass on to a higher stage, or to take advantage of the opportunities which that in turn puts before him. 454. the outer ceremony confers certain powers and opens up certain possibilities; but it remains for the neophyte to develop them and make use of them. some neophytes take the hints offered to them, and accordingly make progress; others understand little of the inner requirements, and so are only temporarily affected. the very word initiation is derived from initium, a beginning; and that is precisely what it is intended to be- the beginning of a new and higher life. but it is not enough to begin

ments, and so are only temporarily affected. the very word initiation is derived from initium, a beginning; and that is precisely what it is intended to be- the beginning of a new and higher life. but it is not enough to begin; one must also continue. 455. in the buddhist teaching it is said that in each of the great steps which are the true initiations there are four stages (1) the way, in which the neophyte is mastering the lessons of his new step, casting off (as they put it) the fetters which have previously bound him, finding himself at his new level, and learning how to use the powers conferred upon him (2) the fruit, when he finds the results of his action in so doing showing themselves more and more (3) the consummation- the period when, the results having culminated, he is able to

ation, p. 85) he suggests also that the c c t c is intended to hint to us that all the true and higher initiations take place out of the physical body. 483. the inner preparation 484. but little is said in the ritual about the other and even more important aspect of the necessary preparation of a candidate for initiation into freemasonry- the inner and spiritual part of it. at a later stage, when the neophyte is about to pass on into a higher degree, he is asked: gwhere were you first prepared to be made a freemason? h and the beautiful and suggestive answer which is put into his mouth is: gin my heart" in one of the masculine rituals the r.w.m. reminds the candidate that internally he was prepared to be made a mason in his heart by having a preconceived good opinion of the order, a wish t

ology involved. 532. in the co-masonic ritual the r.w.m. now raises the newly-made brother to his feet and turns him round so that he sees for the first time the brn. with their s c s at the carry. he explains to him that he must not regard this martial display as a menace, but as a symbol of the protection with which freemasonry henceforth surrounds him. the brn. then return to their seats. 533. the neophyte is led to the north, facing the w.j.w, and stands there, within the cella, subject to the special force which plays in that region, while the r.w.m. stands in front of him and instructs him. first the master draws the candidate fs attention to the three great columns upon which a lodge of freemasonry symbolically rests- those of the r.w.m. and his two wardens, symbolizing respectively

een described in chapter iv. while he is standing in that place, the force of the inner planes plays upon him with concentrated intensity, and strengthens him in the qualifications which he has to develop. 538. at the command of the r.w.m. the w.s.w. now invests the new bro. with the distinguishing badge of a freemason, the a c, which has already been described in chapter iv. having thus invested the neophyte, the w.s.w. delivers a little homily, in which he refers to the great antiquity and dignity of this symbol, and the r.w.m. adds to this a remark on the importance of not entering the lodge if one bro. is at variance with another. on this point bro. j.s.m. ward makes the following very suggestive remarks: 539. at first sight this may seem a somewhat unnecessary charge. normally well-co

e desire nature, so does that of the second degree show the need at this stage of full control of the lower mind. we may compare the instruction implied here with that given in light on the path on the killing out of various kinds of desire, and that in the voice of the silence: gthe mind is the slayer of the real; let the disciple slay the slayer. h 632. in the co-masonic ritual the r.w.m. tells the neophyte twice over in almost the same words that he is now expected to make the hidden mysteries of our science his future study; but 633. bro. ward remarks that in the masculine ritual the second statement is that he is now permitted to do so. he attaches great importance to this, as showing that the compilers of the ritual were well aware of the danger, both for themselves and for others, w

of his private characteristics, and thus be recognized from all others. thus to develop his talent, not for self-glorification but for the good of his brn, is the special duty of the mark mason; while the work of the mark master is to find in those under his charge talents as yet unsuspected even by their possessors, and to draw them out under his kindly and fostering care. 744. at the same time the neophyte is taught by the ritual the necessity of humility and patience. he makes a k c s c, a beautiful and excellent piece of work, but one for which the builders are not yet ready, and consequently it has for the present to be thrown aside. the candidate in his disappointment feels at first that his life-work has been wasted; but he is exhorted to exhibit patience and fortitude, and in due

him, and to play the part assigned to him in the great plan of which he is but an infinitesimal though necessary fraction. 745. however full the world 746. there is room for an earnest man; 747. god hath need of me, or i should not be; 748. i am here to aid the plan. 749. we may see in the degrees of craft masonry a prophecy or adumbration of the true initiations that lie far ahead on the path of the neophyte, taking the e.a. degree as imaging the entry upon the probationary path, the f.c. as representing that entering upon the stream which is the first of the great initiations, and the m.m. as typifying the fourth step, the initiation of the arhat. 750. the characteristic of the f.c. degree is service; all its five stages are forms of service, and they lead up to that condition in which t

ged to seek until they are found. these are the secrets of man fs eternal being, the secrets of that divinity which he has forgotten because of his shrouding in the veil of matter; and it is said that they may be found by following the guidance of a star, as did the wise men of old. that star is the star of initiation, the star of god fs presence in our hearts. 759. the degree of the h.r.a. leads the neophyte a step further in his quest, and is thus a fitting sequel to the sublime degree of m.m, being indeed an integral part of the same hebrew tradition. the symbolical time of the r.a. is that of the commencement of the building of the second temple, the temple of the man fs soul, even as the temple of king solomon represents that of his transitory personality. but before the inquirer can

ys. the indescribable vitality and versatility of the angel fs mind will constantly impress themselves upon the mental body of the novice, stimulating it into far greater activity, suggesting new lines of thought and action for the benefit of humanity, strengthening the quality of love within him and offering it ever new channels through which to flow. 815. conversely, whatever ideas may arise in the neophyte fs own mind will at once be seized and intensified by the angel, and all sorts of hints will be offered as to methods of putting them into practice. but it cannot be too often reiterated or too strongly impressed upon the aspirant that all this will happen only if he makes a definite effort to lay himself open to the angelic influence, only if he fills himself with the fiery love whic

LIBER LXI

for example) of the word<<spirit> implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words<<order< circle<society<<brotherhood> or any other to designate the body of initiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian, or moslem philosophy, let him reflect that

LIBER 777

spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives

LIBER A

cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. the dagger. let the zelator take a piece of pure steel, and beat it, grind it, sharpen it

LIBER COLLEGII SANCTI

than essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continu a liber collegii s a n c t i sub figura clxxxv being the tasks of the grades and their oaths proper to liber xiii. the publications of the a a in class d from a to g a a publication in class d this paper is to be returned to the chancellor of the a a by the neophyte introducing through his zelator. a a publication in class d. imprimatur. d.d.s. pramonstrator. date. no. a a the task of a probationer 0. let any person be received by a neophyte, the latter being responsible to his zelator. 1. the period of probation shall be at least one year. 2. the aspirant to the a a shall hear the lection (liber lxi) and this note of his office; if he will, shal

obationer is no idle term, but that the brothers will in many a subtle way prove him, when he knoweth it not. 6. when the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. he shall keep himself free from all other engagements for one whole week from that date. 7. he may at any moment withdraw from his association with the a a simply notifying the neophyte who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. one month before the completion of his year, he shall deliver a copy of the record to the neophyte introducing, and repeat to him his chosen chapter of liber lxv. 9. he shall hold himself

lass d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself free for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he shall study and practice l

the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded ro

should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may perhaps be found in letter 74 of magick without tears, gobstacles on the path h althought there the four tests are glyphed under the figure of the tarot minor suits. g c he shall begin to study liber h. h gliber h h has not been definitely identified as far as i am aware; the neophyte section of gliber xiii h gives no clue as to its nature or contents, and no work of that title has been published; it may not be extant, or it may be the same as liber hhh, the practice of which pertains to the grade of zelator. the task of a zelator. g. he shall go to his practicus. h the gems and equinox iv (1) printings of gliber clxxxv h (and presumably the original) had gto his z

is unpublished; it may not be extant as such although related material survives in one of crowley fs manuscript notebooks; in any case the context in which it is cited suggests it deals with the theory and practice of running a magical order; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat

LIBER CORDIS CINCTI SERPENTE

so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor i

LIBER DCCCLX JOHN ST

on will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, wh

LIBER DCLXXI VEL PYRAMIDOS

ike memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. kno

LIBER GRADUUM MONTIS ABIEGNI

ers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he rece

version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one w

ript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) s

LIBER LLL PARADIGMAT PIRATE

ethods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though

. these are lucid dreaming, gnosis, weapons/tools, rituals and metamorphosis. each section is done sequentially, with the exception of lucid dreaming, which can be done simultaneously with any of the other sections. depending on your level of expertise, the entire program can be finished anywhere from six months and onward. the exercises presented in the following sections are only guidelines. if the neophyte possesses knowledge of additional techniques and practices, or possesses the capacity to create her own, she is encouraged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guide

er liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will come to utilize what for many of us is a wasted portion of the day and should develop a natural edge over other magicians who have neglected this avenue to power. section 2: in the second section the neophyte will explore forms of gnosis covering the full potential range of altered states of consciousness, from the inhibitory to the excitatory to the chemically induced (which for

e techniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a series of techniques for the creation of rituals regardless of paradigm. she will also acquire the skill to distill the essential elements from rituals that are not up to a chaos magician fs standards, reworking them to suit her needs. the supermarket of beliefs becomes our own personal shopping center, and we should take what we need from it at all times. sec

cian will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for permanent iot membership. without the ability to transcend our own limitations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america section also requires that the neophyte mentor at least one novice all the way through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining

way through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of proficiency in these six areas encompasses the neophyte fs preparation for work as an initiate within the iot. when completed with the program, she shall have expanded her arsenal of magical weapons and skills to an extent that makes her a formidable chaos magician. she will possess more tools and techniques than her predecessors and will be in a position to raise the bar again in the future. only those willing to push beyond the goals and

tinue the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. t

king burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those with heavy work or administrative burdens, however, should refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achieve them rather than set lofty ones and fail. there is a lot of truth in the cliche gslow and steady wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of masteri

however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will explore and master these techniques. this section of liber lll is unique because you can practice it concurrently with another section. after all, all the work is taking place either while you are sleeping or immediately before you go to sleep or immediately after you wake up. however, it does involve a change of normal observational habits, and this too has a benefit when it com

iest type to reach. however, the downside to druginduced states of consciousness is that there frequently is a distinctive lack of focus or control. being high is a wonderful thing, but if you don ft do any magic while there you are nothing more than a pothead with delusions of being a magician. it is important to reach identical states of consciousness with all three types of gnosis. the goal of the neophyte should be the purest possible state of no-mind during ritual work, regardless of the choice of gnosis used to reach that state. the magician should master as many states of gnosis as possible and explore those that normally would be strange and foreign. maintaining a comprehensive journal that records all you observe from a state of post-gnosis is crucial. each state of gnosis can be

all you observe from a state of post-gnosis is crucial. each state of gnosis can be mastered in any order, and the listing below is arbitrary. unless otherwise specified, each gnosis section should take about a week to complete, or the magician should experiment with each variety listed for a week to obtain a thorough understanding of each type of gnosis. the following are examples of gnosis that the neophyte may wish to use; he or she can also substitute other known varieties of gnosis for the ones listed below if so desired. inhibitory forms of gnosis sleeplessness one of the best ways of shattering the blinders daily placed on us by the psychic censor is to overload its capacity for filtering and editing information coming into our system. while sleeplessness is certainly the most time

ology works best for visionary trance activities. the magician may also wish to experiment with combining the two techniques. cloy a bathroom with foul smelling incense. bring in a strobe and stereo for white noise and light and then submerge yourself in the tub, and follow the earlier procedure. excitatory forms of gnosis sex simple orgasm is not enough to reach a state of altered consciousness. the neophyte should instead practice techniques of karezza if male and multiple orgasmic overload if a female. in addition, sexual states of gnosis are generated through severe acts of sexual blasphemy by violating taboos. these taboos are entirely based upon your natural sexual preference, and each individual should come up with a list of gnasty h things that he or she wouldn ft do. these are usu

LIBER LVII

soning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snare.s a gin; gin.s a spirit; and a spirit.s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe

rld understood ye would see it was good .whatever is, is right. and so on. to him, on the contrary, whatever is, is wrong. it is part of the painful duty of a master of the temple to understand everything. only he can excuse the apparent cruelty and fatuity of things. he is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. and he does not expect the neophyte to share his views. indeed, they are not true to a neophyte. the silliness of the new-thought zanies in passionately affirming .i am healthy! i am opulent! i am well-dressed! i am happy. when in truth they are .poor and miserable and blind and naked. is not a philosophical but a practical silliness. nothing exists, says the magister templi, but perfection. true; yet their consciousnes

h. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light. 418. tyj, cheth. arbadahabra, the great magic word, the word of the aon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of he the pentagram; see idra zuta qadisha, 694 .for h formeth k, but j f

LIBER LXI VEL CAUSAE

for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that t

LIBER LXVII THE SWORD OF SONG

arnated as a child of western parents, ignorant of all his wonderful past. but a strange fate has brought him to this village. the buddha paused, probalby for effect. a young man there, sole among them not yet an arahat, turned pale. he alone was of western birth in all that multitude .brother abhavananda,4 little friend. said the buddha .what can we predicate of all existin things .lord. replied the neophyte .they are unstable, everything is sorrow, in them is no inward principle, as some pretend, that can avoid, that can hold itself aloof from, the forces of decay .and how do you know that, little brother. smiled the thrice-honoured one .lord, i perceive this truth wheneveri 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 .bliss-of-non-existence. one of crowley.s eastern

d, i perceive this truth wheneveri 1 thirst: i.e. desire in its evil sense. 2 ignorance. 3 doubt. 4 .bliss-of-non-existence. one of crowley.s eastern names. consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise .rise, sir abhavananda, i dub thee arahat. cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events .thou, abhavananda. he said .art the perdu. r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: whi

LIBER SAMEKH

purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccx

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n would be saved, but that some must return to earth many times to learn the lessons of human life and to overcome the inherent evil of their own natures. before a candidate was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at

ours through the intricate passageways, the candidate was ushered into the presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. this figure stood in the center of a great apartment roofed with shields. in the midst of the chamber stood a plant with seven blossoms, emblematic of the planers. in this room, which symbolized the house of the sir, or wisdom, the neophyte took his oath of secrecy and piety upon the naked blade of a sword. he drank the sanctified mead from a bowl made of a human skull and, having passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the s

he divested of those soul qualities which after death were his vehicles for manifestation and expression in the so-called heaven world. in contrast to the idea of hades as a state of darkness below, the gods were said to inhabit the tops of mountains, a well-known example being mount olympus, where the twelve deities of the greek pantheon were said to dwell together. in his initiatory wanderings the neophyte therefore entered chambers of ever-increasing brilliancy to portray the ascent of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was ins

inciple of cold--the boar. after three days (months) in the tomb, adonis rose triumphant on the 25th day of march, amidst the acclamation of his priests and followers "he is risen" adonis was born out of a myrrh tree. myrrh, the symbol of death because of its connection with the process of embalming, was one of the gifts brought by the three magi to the manger of jesus. in the mysteries of adonis the neophyte passed through the symbolic death of the god and "raised" by the priests, entered into the blessed state of redemption made possible by the sufferings of adonis. nearly all authors believe adonis to have been originally a vegetation god directly connected with the growth and maturing of flowers click to enlarge the great god pan. from kircher's oedipus gyptiacus. the great pan was cel

of the trunk is nicely hollowed out; the idol of osiris made from those hollowed pieces is buried. in the mysteries of proserpine a tree cut is put together into the effigy and form of the virgin, and when it has been carried within the city it is mourned 40 nights, but the fortieth night it is burned (see sod, the mysteries of adoni) the mysteries of atys included a sacramental meal during which the neophyte ate out of a drum and drank from a cymbal. after being baptized by the blood of a bull, the new initiate was fed entirely on milk to symbolize that he was still a philosophical infant, having but recently been born out of the sphere of materiality (see frazer's the golden bough) is there a possible connection between this lacteal diet prescribed by the attic rite and st. paul's allusi

and and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wa

gible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashi

mouth and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly died away. hermes placed his foot upon the skull of the vanquished typhon. the next instant, with a blaze of unbearable glory that sent the neophyte staggering backward against a pillar, the immortal hermes, followed by streamers of greenish mist, passed through the chamber and faded into nothingness. suppositions concerning the identity of hermes iamblichus averred that hermes was the author of twenty thousand books; manetho increased the number to more than thirty-six thousand (see james gardner--figures which make it evident th

ed in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the

ter being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally th

sahedron (5) with twenty equilateral triangles as faces; and the dodecahedron (6) with twelve regular pentagons as faces. p. 67 the right and the other to the left. the branch to the right was called divine wisdom and the one to the left earthly wisdom. youth, personified by the candidate, walking the path of life, symbolized by the central stem of the u, reaches the point where the path divides. the neophyte must then choose whether he will take the left-hand path and, following the dictates of his lower nature, enter upon a span of folly and thoughtlessness which will inevitably result in his undoing, or whether he will take the right-hand road and through integrity, industry, and sincerity ultimately regain union with the immortals in the superior spheres. it is probable that pythagoras

the right-hand road and through integrity, industry, and sincerity ultimately regain union with the immortals in the superior spheres. it is probable that pythagoras obtained his concept of the u from the egyptians, who included in certain of their initiatory rituals a scene in which the candidate was confronted by two female figures. one of them, veiled with the white robes of the temple, urged the neophyte to enter into the halls of learning; the other, bedecked with jewels, symbolizing earthly treasures, and bearing in her hands a tray loaded with grapes (emblematic of false light, sought to lure him into the chambers of dissipation. this symbol is still preserved among the tarot cards, where it is called the forking of the ways. the forked stick has been the symbol of life among many

, a fact which can be confirmed by an examination of the head of the bird. the ungainly lower part of the pelican's beak is entirely missing, the head of the phoenix being far more like that of an eagle than of a pelican. in the mysteries it was customary to refer to initiates as phoenixes or men who had been born again, for just as physical birth gives man consciousness in the physical world, so the neophyte, after nine degrees in the womb of the mysteries, was born into a consciousness of the spiritual world. this is the mystery of initiation to which christ referred when he said "except a man be born again, he cannot see the kingdom of god (john iii. 3. the phoenix is a fitting symbol of this spiritual truth. european mysticism was not dead at the time the united states of america was f

of the scarlet council--a committee of arch-sorcerers elevated to power by the priesthood. these sorcerers then began the systematic destruction of all keys to the ancient wisdom, so that none might have access to the knowledge necessary to reach adeptship without first becoming one of their order. they mutilated the rituals of the mysteries while professing to preserve them, so that even though the neophyte passed through the degrees he could not secure the knowledge to which he was entitled. idolatry was introduced by encouraging the worship of the images which in the beginning the wise had erected solely as symbols for study and meditation. false interpretations were given to the emblems and figures of the mysteries, and elaborate theologies were created to confuse the minds of their d

MEANING OF MASONRY

y" again the references are not to the external meeting-place, but to a triplicity of properties resident in the individual soul, which will become increasingly manifest in the aspirant as he progresses and adapts himself to the masonic discipline. as is written of the youthful christian master that" he increased in wisdom and stature and in favour with god and man" so will it also become true of the neophyte mason who aspires to mastership. he will become conscious of an increase of perceptive faculty and understanding; he will become aware of having tapped a previously unsuspected source of power, giving him enhanced mental strength and self-confidence; there will become observable in him developing graces of character, speech and conduct that were previously foreign to him. the floor, o

MICHAEL FORD WITCHMOON

ould seek the infernal sabbat. the infernal sabbat is the degree of solitary initiation via dream. the luciferian sabbat is a higher initiation of the isolated self; very much like azazel, who is revealed as lucifer. it was an early latin writing scribed in 1460 on arras witches presents a possible dreaming image of the infernal sabbat at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position: and that was the way the presiding devil enjoyed her, because at the

ried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position: and that was the way the presiding devil enjoyed her, because at the first sensation by the neophyte of the member of the presiding devil, very often it appeared cold and soft, as very frequently the whole body. at first he put it in the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal emissions or elsewhere, then in the anus, and in this manner inordinately abused her. the text explains the possibilities of the experiences of the dreaming infernal

MICHAEL WYNN THE SOUL TRAVELERS

s 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 the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the

ter being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally th

MOTTA MARCELO THE COMMENTARIES OF AL

erefore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d ,following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the descriptio

ru-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. note that the twin sign and the child sign is gemini, whose letter is zain, a sword. the doctrine of the dual character of the god is very important to a proper understanding of him "the sign of the enterer is always to be followed immediately by the sign of silence: such is the imperative injunction to the neophyte. in book 4 the necessity for this is explained fully. 36. then said the prophet unto the god: this passage now following appears to be a dramatic presentation of the scene shown in the stele. the interpretation is to be that ankh-f-n-khonsu recorded for my benefit the details of the magical formula of ra-hoor-khuit. to link together the centuries in this manner is nothing strange to t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation

f the golden dawn system than in regardie's introduction to the original edition of this book contained herein. this extensive and clarifying narrative demands rereading again and again. the golden dawn is a "system" of discovering, dialoguing, and even negotiating with the collective unconscious and is not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred t

ment through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of image building with consciousness and what effect this could have on the personal life, let alone the discipline to implement it. the neophyte was equally unlikely to be aware of the "sleeping dogs (to use a phrase of blavatsky's) or unconscious complexes of the personality and how those unknown parts of ourselves influence our l

edge lecture. within this system, of religion or sect. its letters are considered doorways into the inner world-teric religious organization. a convenient place them on "flash" cards, not unlike 51, zealand, and power: isquieting poignancy. r2d nze king must die-:dge from the victorian k- i-7g life. i am convinced g; 11-ork. work blindly, i rh in itself has absolute zrk. and hard work it is:neophyte cere- f r ?rentually being linked &e- lowing suggestions. for c- iti on to the original -5 careful readings since. structure, and function. of the great work itself- 7 reflecting, meditating ,l i would suggest reading :rn the task of memorizing found within the first i.?abet has no connotation_ a 1 il "holy" symbols-pow- 2,-1.1ated with dogma or esomr r= a r i z intgh ese letters is t

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 teaching in the order is the excerpt from the neophyte ritual: unbalanced power is the ebbing away of life. introduction unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind. a whole textbook could be elaborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that volumes would be required to elaborate the beauty an

the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaation ceremonies have been studied closely enough to have yielded their ultimat

ts which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the students have thoroughly studied the neophyte ritual. nor will it convey much if he has neglected to master the basic principles of the qabalah, particularly the dynamics

in-air, water, and fire, each serving as the basis of a distinct type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neophyte ritual, given to the introduction 9 newly inducted adeptus minor for whom it discloses a depth of symbolism and a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols emplo

giving meaning and substance to all else. no matter, then, what aspect of the work the student devotes himself to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto

ight and seek the day" to the <36> transfiguration in the vault ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague intimation of the power and splendour of that glory is first given to the 24 the golden dawn aspirant in the neophyte grade when, rising from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triu

t from what could be called the intrinsic magical virtue with which the g. d. documents z. 1. and z. 3. deal at some length- stirs to renewed activitythe life of the inner domain. and the entire action of this type of dramatic ritual is that the soul may discover itself exalted to the heights, and during that mystical elevation receive the rushing forth of the light. applying these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of tha

purification and consecration- this is the insistent and uncompromising theme caught by the candidate's ear "unpurified and unconsecrated thou canst not enter our sacred hall!"fire and water assist in these several consecrations until, eventually, the candidate is placed in the position of balanced power, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritual really stands by itself. it is an introductory ceremony shadowing forth all the major formulae and techniques. with the adeptus minor ritual it is concerned almost entirely with the light itself. the five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher. awakened and purified <48

n symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose to a magnet receives soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus that growth and advancement proceeds. the speeches of the officers deal almost exclusively with the knowledge pertaining to that element and grade, and excerpts from fragmentary remains of the ancient mysteries and from certain of the books of the qabalah do much towards producing an impressive atmosphere. the element offered for the work of transmutation in the grade

ticism. to compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. it is rather as if one said that milk is more virtuous than friday- which, naturally, is absurd. yet similar comparisons in magical matters are constantly being made without exciting ridicule. it is obvious that different categories may not be so compared. the purpose of the neophyte ritual is quite distinct from that of zelator, and it is mistaken policy to compare them. what rightly could be asked is whether the zelator and the other elemental grades accomplish what they purport to do. that is another matter. the concensus of experienceaopinion is on the whole that they do, and i am content for the time being to accept that authority. the candidate by these grad

REGARDIE TALISMANS

of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremo

RUBY TABLET OF SET

t should: it has been practiced by the o.t.o, the church of satan, and now the temple of set. while one of the best systems around, it nonetheless had its drawbacks- again, id-monsters can crop up in places one least expects them and lead to the occasional treachery. yet it remains in effect perhaps because it says those on the way to initiation and perfection are worthy of trust. the ceremony of the neophyte (0=[0] was an impressive one for the new initiate. briefly, the principle of limitless light, the ultimate purity and knowledge, was invoked to lead and guide the (0=[0. importantly, the ceremony struck a note deep within the initiate and gave him a taste of magic to come. just as importantly, it promoted in the initiate an interest and skill in acquiring the basics of magical savoir

of the great white brotherhood"(5) he divided his system into three orders and eleven grades, plus a designation of "student" in which the aspirant was to gain a varied knowledge from a number of recommended volumes [compare his with our reading list for the temple of set] the probationer (0=[0] occupied the bottom of magus crowley's first division "the order of the golden dawn" this, along with the neophyte (1=[10, the zelator (2=[9, the practicus (3=[8, and the philosophus (4=[7, is described in both the degrees of initiation in the ruby tablet of set and in magick in theory and practice. it can be seen that the temple has condensed the (0=[0] through (4=[7] into a single first degree, and one that operates on a far more sophisticated level than the first a.a. division. yet it is worth

the black arts, transformation of the inner consciousness, knowledge of the mundane and transmundane world, and understanding of self and will. purpose: this ritual is a neophyte rite to contact set. i am assuming that it is possible to reach and commune with the dark lord. i believe that this is possible by creating the right atmosphere within a temple setting, and a proper state of mind within the neophyte. the ritual is kept as open and simple as possible to make it easy to change as needed, and to allow for spontaneous work within the rite. at the same time i have attempted to be thorough and precise in my research. expectations: unknown. i have read of direct contact in which the dark lord can actually be heard, or contacted in dreams or trance. it's also possible that a simple trans

l be replaced by a single student degree: neophyte i (this name was selected from among the original "training grade" names as the most significant and historic, in both its g:.d. and a:.a. derivations) unlike the old a:.a. grade-curriculum set forth in "one star in sight, an aspirant to the aa shall not be expected to study a hodge-podge of hindu, hebrew, and rosicrucian/masonic mummery. instead the neophyte shall be exposed to, and encouraged to discuss and experiment with, the principles of the aeon of horus in their most refined and precise sense. via this exposure, the neophyte may then make an informed decision whether to pursue adeptship or to depart from the aa. the old "rosicrucian grades (adeptus minor through adeptus exemptus) will be replaced by the single degree of adept (base

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ive and dangerous and here then lies another barrier for the satanic initiate, for he or she must face and question his or her own morality. the concept of initiation originates in a non-satanic religious source where initiation is held to be a symbolic transition from one stage to another. the differences occur in the use of symbolism and of dieties. thus in some examples of a satanic initiation the neophyte may undergo a ritual coupling with a temple priest or priestess. this coupling is a symbolic union of satan and his bride baphomet. thus if the neophyte is female, then a priest, representing satan will couple with her, or if the neophyte is male a priestess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a

aphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be initiated may also undergo tests- both during and previous to the initiation ritual- and may be subjected to both humiliation and pain. humiliation may take the form of being stripped naked and bound before the temple into which the neophyte is seeking initiation. the symbology here is of a stripping of personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the temple and its members, t

on. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the development of the astral body and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful enough, the astral body of the neophyte may become so strong that the individual will have a spontaneous out of body experience. yet in order for the astral body(5) to be fully developed a long process of inner work must begin and this may take the form of self study. here the premise know thyself is of the utmost importance where the initiate studies his or her reactions to all his or her experiences. thus he/she will slow

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ience. insensibly the young artist found himself elevated and soothed by the lore of his companion; the fever of his wild desires was slaked. his mind became more and more lulled into the divine tranquillity of contemplation; he felt himself a nobler being, and in the silence of his senses he imagined that he heard the voice of his soul. it was to this state that mejnour evidently sought to bring the neophyte, and in this elementary initiation the mystic was like every more ordinary sage. for he who seeks to discover must first reduce himself into a kind of abstract idealism, and be rendered up, in solemn and sweet bondage, to the faculties which contemplate and imagine. glyndon noticed that, in their rambles, mejnour often paused, where the foliage was rifest, to gather some herb or flowe

en clarence stood once more in his chamber. the abstruse calculations lying on his table caught his eye, and filled him with a sentiment of weariness and distaste. but "alas, if we could be always young! oh, thou horrid spectre of the old, rheum-eyed man! what apparition can the mystic chamber shadow forth more ugly and more hateful than thou? oh, yes, if we could be always young! but not [thinks the neophyte now] not to labour forever at these crabbed figures and these cold compounds of herbs and drugs. no; but to enjoy, to love, to revel! what should be the companion of youth but pleasure? and the gift of eternal youth may be mine this very hour! what means this prohibition of mejnour's? is it not of the same complexion as his ungenerous reserve even in the minutest secrets of chemistry

ishable) extracts from the letters of zanoni to mejnour. letter 1. thou hast not informed me of the progress of thy pupil; and i fear that so differently does circumstance shape the minds of the generations to which we are descended, from the intense and earnest children of the earlier world, that even thy most careful and elaborate guidance would fail, with loftier and purer natures than that of the neophyte thou hast admitted within thy gates. even that third state of being, which the indian sage (the brahmins, speaking of brahm, say "to the omniscient the three modes of being sleep, waking, and trance are not" distinctly recognising trance as a third and coequal condition of being) rightly recognises as being between the sleep and the waking, and describes imperfectly by the name of tra

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eternal order, and the power of judgment over life and death will be put in his hand. the initiand had to undergo whatever experience was necessary in order to be able to make such a confession an experience of a most exalted kind. if these experiences came to the attention of the uninitiated, however, it is easy to see that they would comprehend nothing of what actually took place in the soul of the neophyte. they would take the latter s death, burial, and resurrection as a physical occurrence, and the spiritual realities of a higher existential plane would take on the appearance of an event contradicting the whole natural order of things: a miracle. and in that sense, a miracle is what initiation was. the life of an initiate: buddha and christ those who wished to comprehend what initiati

SYMBOLISM OF THE BANNERS

tion from the fifth-century a.d. neoplatonist proclus) 168. the theme is dealt with in dionysius ecclesiastical hierarchies (which echo those in heaven. he says explicitly that the incarnate son of god is the source and perfection of all hierarchies see andrew louth, denys the areopagite (morehouse, harrisburph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophyte goes through his initiation, he is told by the hiereus to make the saluting sign to the banner of the east. the banners change to different positions with each grade initiation. yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical symbolism of the banners can only be fully recognized when a greater understanding o

gher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which

THE CANOPIC GODS SYMBOLISM

hat which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden a

of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa

t idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hose magi who actually achieved the transmutation of base metals into gold by means of the philosopher fs stone. in addition, some said that he was able to exert control over atmospheric conditions, once even transforming a cold winter day into a pleasant summer afternoon so he and his guests could dine comfortably outside. a prolific writer, albertus produced 21 volumes containing directions for the neophyte- practicing alchemist. certain witnesses to his laboratory credited him with the creation of an automaton that performed menial tasks and was capable of intelligent speech. the term gmagnus h (great) usually ascribed to him was not awarded to him as a result of his many accomplishments, but is simply the latin equivalent of his family name, de groot. born at larvingen on the danube in

THE MAGICIAN S KABBALAH

understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of

THE MIDDLE PILLAR

ntity of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradit

r more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric groups do not necessarily have these pillars as part of the temple furnishings (masonic temples, however, do have two pillars) 7. from the neophyte ritual. regardie, the golden dawn, 125. 8. a hindu esoteric text which emphasizes liberation from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. ju

seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. 27. the student of western magic must be especially vigrlant against inflation of the ego. chapter two the tree of life

cribed kind with the least application, and with practically no spiritual effect upon themselves or their mental or moral nature, and certainly no progress in that path wluch leads to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of

lements of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the divine name for binah is yhvh elohim (transliterated as yhvh alhim. this

and moving toward the spirit point. the invoking earth pentagram is drawn starting from the spirit point and moving toward the earth point. 23. the invoking form would be the lesser invoking pentagram 24. used in this context, adonai or "lord is a term of sovereignty, not of gender. it should be thought of like the egyptian title of pharaoh, which applied to both male and female rulers. 25. from the neophyte ritual. see regardie, the golden dawn, 124. 26. based on the golden dawn's flying roll no. m, published by francis king in astral projection, ritual magic, and alchemy by s. l. macgregor mathers and others. 27. th hsa s been affirmed by an a. 0.v ersion of the same manuscript. 28. this invocation contains the names of egyptian gods rather than hebrew archangels (the greek and gaelic r

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

is a sense sublime of something far more deeply interfused, whose dwelling is the light of setting suns, and the round ocean and the living air, and the blue sky, and in the mind of man; a motion and a spirit, that impels all thinking things, all objects of all thoughts, and rolls through all things *wordsworth. to the uninitiated this matter must for the present remain dark, and though at first the neophyte may think that the following solution, which i trust i shall be able in some little way to explain, is but one on a similar footing to that as set forward by those supernaturalists who dogmatize concerning credo quia absurdum, i must bid him now at the very outset remember, that hexcept he become as a little child, he can in no way enter into the kingdom of heaven h; and further, beco

, and whose illumination is mere reflection; but what is it then these great beings imitate, pretend to, or reflect? here lies the dark question which no denial can disprove, no assertion comprehend, and which work alone through the alembic of our hearts can reveal and accomplish. the adepts it is this something, this light which every adept sets out to discover; for, whether in the dark night of the neophyte, or the noonday brilliancy of the supreme magus, reason deserts us, and we at length are forced to seek a diviner illumination beyond those dark realms of rational understanding. crowley writes on this point, in geleusis, h as follows: not while reason is, as at present, the best guide known to men, not until humanity has developed a mental power of an entirely different kind. for, to

THE TAROT OF C C ZAIN

uality. and the head of the man indicates that both intuition and intelligence are necessary guides in unfolding the highest spiritual possibilities. these four emblems ranged around the zodiac typify the processes of evolution. they are the four forms of the egyptian sphinx, and also symbolize the passage of the sun through the four zodiacal quadrants. as applied to adeptship they point out that the neophyte must have energy and courage to sustain his efforts, must have knowledge to direct his energies properly, must labor ceaselessly for the realization of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. those four attributes, wisdom, perseverance, courage, and love are usually rendered in occult circles as "to know, to do, to dare, to be

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

TYSON DONALD NEW MILLENNIUM MAGIC

he magus becomes, once the magic circle is truly formed around the self, the magus is vulnerable while outside it. indeed, the greater the power of the magus within the circle, the greater his or her degree of vulnerability without. the beginner may be tempted to test the dangers outside the circle by deliber- ately stepping through its boundary. most often nothing will happen. the very fact that the neophyte can casually break the circle indicates that it was never a living reality in his or her mind. any fool can draw a ring around himself, but it takes the will of a magus to empower it-to bring it alive. only when the magus sees the flaming ring with open eyes, feels the heat from it against naked skin, hears the flutter of its burning, and experiences pain on touching it, will he or sh

TYSON DONALD THE MAGICAL WORKBOOK

tacking force and of projection of will power, and it should be employed in all cases where 102 standing exercises force of attack is required-especially in charging of talismans and the like. generally, it is best to have the thumbs and all the fingers extended-but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. in the neophyte ktual of the golden dawn, students were taught to make the sign of the enterer by advancing their left foot. however, regardie's illustration shows the right foot advanced in the sign of the enterer, and symbolically this is more appropriate for a posture of projection. the right side of the body projects, the left side receives. when the left foot is advanced the sign implies a gropi

VOX SABBATUM

around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual relations with demons as described in the following from 1460- at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position; and that was the way the presiding devil enjoyed her, because at the

ried her off to one side of the grove, so that in his own fashion he might make love to her and have carnal knowledge of her; to whom he said maliciously that he would lay her down on the ground supporting herself on her two hands and feet, and that he could not have intercourse with her in any other position; and that was the way the presiding devil enjoyed her, because at the first sensation by the neophyte of the member of the presiding devil, very often appeared cold and soft, as very frequently the whole body. at first he put it in 13 the encyclopedia of witchcraft and demonology, rossell hope robbins, crown 1965 14 a witches sabbat article by the present author. vox sabbatum the witches sabbat 13 the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal

y. at first he put it in 13 the encyclopedia of witchcraft and demonology, rossell hope robbins, crown 1965 14 a witches sabbat article by the present author. vox sabbatum the witches sabbat 13 the natural orifice and ejaculated the spoiled yellowing sperm, collected from nocturnal emissions or elsewhere, then in the anus, and in this manner inordinately abused her .upon her return to the sabbat, the neophyte, before the banquet entered into sexual relations with any other man .then, the torches (if there were any) being extinguished, each one at the order of the presiding devil takes his partner and has intercourse. sometimes indeed indescribably outrages are perpetrated in exchanging women, by the order of the presiding devil, by passing on a women to the other women and a man to other m

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

book of nature, where all of the cosmic laws are written. indeed, very few are the ones who can open the book and study it. the ordeal of the sanctuary is very terrible. very few are the human beings who have succeeded in passing such an ordeal. a precious jewel (with the seal of solomon) a ring filled with ineffable light is granted to the one who victoriously passes the ordeal of the sanctuary. the neophyte who touches the ring with the left hand inevitably loses it. another explanation of the seal of solomon is the following: above the father, the son and the holy spirit, below the power that governs (the intimus, the power that deliberates (the mind, and the power that executes (the personality. when the power of deliberation and the power of execution become rebellious, they are insub

without. many are those who begin, yet few are those who finish. in the arcanum 18, there are very subtle dangers that the student ignores, the tenebrous gather in their temples in order to count the number of vertebrae conquered by the student. each vertebra symbolizes a cup for them; on the altar they place the same number of cups as the number of vertebrae the student has conquered. they judge the neophyte on this basis and consider him a thief. the tenebrous ones thoughts may be formulated as follows: you have stolen many cups from us. you are stealing powers from us. you are a thief. the tenebrous never believe themselves to be bad, on the contrary they believe themselves to be wells of sanctity. therefore, when they attack the student, they do it with good faith because they believe

WESTERN MANDALAS OF TRANSFORMATION SR AL

it superstitious, but what are you doing but having a relationship with your subconscious? you are trying to establish an archetypal encounter, and learn a common language. this is part of the western occult tradition: get an h. g. a. from god, trust it, and begin to work with it. an ancient magical treatise known as the sacred magic of abramalin, the mage (translated by s. l. m. mathers) advises the neophyte to live alone, concentrating on nothing but his or her h. g. a. for 6 months. some qabalists have actually attempted to do this; others have tried this meditation process on a smaller time scale, such as during an isolated retreat. concentrating on one's h. g. a. most certainly focuses and strengthens the will and one's intention for magical workings. if it is not possible to take any

he name (see th chart in figure 2-e) and compose a little personalized mantra of the magical name. it could be incorporated into one's magical workings, along with other prayers, affirmations, divine names, etc, or simply used whenever you want to call upon your h. g. a. you may also make an incense compound from the letter correspondences (also in e. this is a very powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it is literally infused into one's body cells through inhalation. there are many variations on these themes that can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nu

iscover some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. prayers and intention following the qabalistic tradition, the neophyte should do some form of preparation, such as the qabalistic cross and banishing ritual given in much of the golden dawn literature (see bibliography, or one could simply pause and say a prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed to agrippa, but probably written by one of his students: 1. after the

vious mistakes to prevent any possible abuse. in today's world, magical information abounds, and if the student is foolish enough to practice magic for selfish and manipulative ends.not yet having integrated the law of threefold return.he or she can find books galore with spells, curses, and figure 4-t figure 4-u anything else imaginable. we no longer live in an age of censorship, and this forces the neophyte to take greater responsibility. because there are numerous books with drawings of sigils, the student can consult these if he wishes to simply copy them onto a talisman. i am not going to reproduce all the sigils of divine names, intelligences, spirits, or angels here. all the necessary information for making correct sigils is given in this and the following chapters, along with numer

WICCA WITCHCRAFT TODAY

catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the rules, or maybe of the significance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a crown of myrtle, moves to the right bearing on a ritual dish food in slices to take part in a lustral repast. before a sacrificial table is seated a priestess assisted by two attendants; wi

ants; with her left hand she uncovers a dish brought by one attendant and in her right hand she holds a branch of myrtle on which the other attendant, who has thrust into her girdle a ritual roll, is pouring a libation by means of an oenochoe. this is the lustral agape which must be celebrated before the communion, as was the custom in primitive christianity '4. after the celebration of the agape the neophyte is worthy of a new birth, represented allegorically. a satyr and satyra are seated; a fawn is stretching out its muzzle towards the satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the i

the satyra who is offering it her breast; on the left old silenus gazes on the scene playing ecstatically on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemisp

initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a dionysiac mask. silenus turns to the neophyte, identified by the sindon, and utters that to her which visibly fills her with terror. she shrinks back as though to flee and makes the gesture of one who would banish from her eyes a terrible vision. the hemispherical case at which the youth gazes ecstatically is a magical mirror; he is fascinated and falls victim to a hallucinatory monoideism and, as happens in crystallomancy, sees

ly is a magical mirror; he is fascinated and falls victim to a hallucinatory monoideism and, as happens in crystallomancy, sees in the mirror a series of visions which have their centre and starting point in the mask and life of dionysus. he sees unrolling itself in the mirror the life of the god, sees how he was rent to pieces and devoured by the titans, and, in short, sees the future destiny of the neophyte, who, if she would be born again as a new creature, must die together with zagreus. it is this dread dionysiac death which he announces to the maiden. it is a divination which is being wrought and it is silenus, first the pedagogue and then the mystagogue of dionysus, by whom it is wrought. besides including the annunciation of the future death of the neophyte, this scene includes fur

onysus when a child beheld in a magic mirror, fashioned for him by hephaistos, his future destiny. another tradition is that the titans slew zagreus by showing him in a mirror his own misshapen face, so distracting his attention that they killed him. now as the sacramental drama consisted in the repetition of the actions of the god to obtain by this imitation communion with him, this explains why the neophyte, or the youth on her behalf, gazes on the mirror as dionysus did so as to become as dionysus and die with him '6. the neophyte after receiving the annunciation would now become the mystical bride of dionysus, and to signify symbolically this wedlock she is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

he sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to he

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nd say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called 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 chri

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

isis, horus, nephthys, osiris, and christ. these can be fused together when needed to produce a very potent force, with the currents of the minor godforms working under these main ones. all other side potencies of energies take a back seat to these energies, because it is they who give the other powers a chance to operate during ritual. how this comes about can be best explained in a speech from the neophyte ritual: let the number of the officers in this degree and the nature of their offices be proclaimed once again, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. th

in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hierophant had to go down to the temple, and with his sphere of sensation (aura, link directly into the astral shells of each of the godforms in the rituals. taking the 0=0 as an example, the hierophant would have to "bring through" the astral shells of (1) the invisible stations (2, the officers of the temple, and (3) t

6 grade. it must be also considered that while the stella matutina had quite a few shortcomings, practical ritual (within the new zealand order at least) was not one of them. the golden dawn only had a functioning outer order for no more than 12 years (from 1888 to 1900, while the inner order lasted eight years (1892- 1900. it is also quite obvious that the z-1 and z-3 clairvoyant descriptions of the neophyte ceremony were done very early, possibly within about three years or so of the first neophyte ceremony, and left very little for further evaluations. within the stella matutina for example, they had another 70 years of life, and a number of those who were dairvoyant had the opportunity to test their theories and pass this information onto those they trained. what a lot of writers seem

of what their counterparts were doing. with taylor's influence however, we managed to gather this information collectively for operation in the thoth hermes temple. apparently, the snobbish structure of whare ra prevented this type of communication between temple members, and few had any real idea of their fellow members real potential, other than of their direct seniors in charge of ritual. take the neophyte ritual again as an example. after the hierophant activates the astral shells, they stay activated until the hierophant breaks the etheric link, for it is he that activates the current of osiris. when the officers take their places on the floor of the temple at the beginning of the ceremony, the activated shells of the godforms then link with their physical auras. because of the delica

imself as incense cast into the flame shall approach the sanctuary, but before entering therein, he must dedicate even his innermost spirit. the e the r i c l ink flying roll 39 one of the most little known but important facets of the order is the "etheric link" for without it there can be no order. the link itself is in three stages. the first is its development in the outer order. in the 00=00, the neophyte is first introduced to the link, which results in a type of power surge in the aura which expands the aura and heightens its density. it is seen by those who are clairvoyant as a shimmering green or blue light (depending on the degree of contact. in the four subsequent elemental grades that follow, the link established in the 00=00 is then opened up to receive an impetus of energy tai

vibration or quality to the life force which is poured through, so does the new password give it direction. herein lies its importance. after the new hierophant has been installed, he conveys his aspect of the new spiritual force through his hand to the lamen of the officers and consciously asserts its new direction by claiming their insignia with the new password. one brief word about making of the neophyte sign to the altar and the four quarters. here it is symbolic of receiving the new spirit and passing it on again, in this way laying emphasis on the fact that man is a channel for the higher forces, which must be freely given out just as at the equinox the cosmic spirit pours itself out for the healing of mankind. appendix two the following ritual of the portal is by waite, and is one

e hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte grade, and the clearing follows as usual. it is done by the celebrant-in-chief, as representing the higher consecration of the second order. it should be noted that as technically and sometimes actually the officers of the outer order are not all of the 5=6 grade, so therefore in this ceremony, which cannot be witnessed by any one below the portal of the rosy cross, they are not all o

by any one below the portal of the rosy cross, they are not all of necessity those appointed at the last equinox and holding positions therefrom. the prayer at the east having been recited, if necessary, the celebrant turns to the west, but remains in his place. the stolistes comes up, following the course of the sun, and hands him his vessel for consecration, according to the prescribed form of the neophyte grade unless so consecrated already. thereafter the celebrant turns to the east, having the stolistes on the left side of him. he takes the aspergillus and sprinkles water in the east. celebrant pure waters and holy waters; wells of the waters of life: in the name of the living waters. he passes to the south, carrying the aspergillus and followed by the stolistes with his vessel. he s

takes from the stolistes, turns westward and says- celebrant behold i have purified with water. he gives back vessel and aspergillus. he remains in his place. the stolistes returns with the sun to his seat, while the dadouchos rises and, following the course of the sun, brings up his vessel of incense, which he elevates before the celebrant, who consecrates it according to the prescribed form of the neophyte grade unless so consecrated already. the celebrant turns to the east, having the dadouchos on his left, from whom he takes the thurible and offers incense in the east. celebrant fire which comes down from above; fire in the world supernal: in the name of the fire which enkindles. the dadouchos takes the thurible and follows the celebrant to the south, where the same ceremony is perfor

nce, in comparison with the other gates and paths. remember, it was by a vertical path that you passed from the sephira malkuth at the beginning of your journey upwards; it is by the corresponding vertical path that you will now enter the second order. the path of tau is the only vertical path in the grades of the. and it symbolises the making of a good beginning. the pure intention attributed to the neophyte has set him free for the moment from the coiling and uncoiling of the serpent; though herein also at need are paths of progress. at this entrance or vestibule of the second order, you mark a definite and important further stage in your progress, and i commend to you the saving sense of another and a new beginning. see that it is good and true within you, as it is true and holy without

uth and the life, are declared to be little children that is to say, at the beginning of their initiation. they have graduated in conformity, in the union of the human with the divine will, which is the earnest of the ineffable union. it is the condition of the opening of the eyes, so that the eyes see and the heart realises the eternal object of research. what was it that dawned upon the soul in the neophyte grade? the blind sense of want, a great desire, the sense of want, a longing for reality, the consciousness of darkness, and the first suggestion of twilight before morning. the path of search became a path of dedication, and that dedication has brought you to the threshold of higher light, where, in place of the desire of the spirit, you should enter into some realisation of the cons

ese may be required. f. elemental enochian tablets 11. study all associations to each square in a complete lesser angle until one can tell at a glance what these associations are from any angle of any board. 12. draw and colour sphinx of any serviant square as required. g. symbolical (written and vocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a badge of his grade, suspen

0 0 INITIATION CEREMONY

tering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte

bulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock)

ALEISTER CROWLEY EQUINOX EQ I 2 2

the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting

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

ent; they need to be brought together into one great healing science. this will be a- 153- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust science which will heal the whole man and bring into play all the resources physical, emotional, mental and spiritual of which humanity is capable. orthodox medicine is more open to cooperation with the newer cults than are the neophytes of the science of mental control of disease; they cannot, however, permit their patients to be turned into guinea pigs (is not that the term used in these cases, brother of mine) for the satisfaction of the pioneering cultist and the proving of his theories no matter how correct when applied in conjunction with what has already been proved. the middle way of compromise and of mutual

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

ture of the intuition and its development, as it supersedes the mind in its two aspects: concrete and abstract, lower and higher. 3. the nature of life as the monad expresses it- 74- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in these three approaches to truth the new revelation lies hid; it will take the place of the teaching upon the soul for the neophytes and disciples of the world, and the emphasis will be laid for them on the life aspect and not so much on the love aspect. the reason for this is that more and more people will be living as souls and therefore expressing love, and for them the nature of life and of monadic experience will constitute the normal next revelation one that is, however, possible only to those who do attempt

rward on the basis of inspiration, coordination and practical application. the senior members of the group, and those with the most advanced status (whatever that may be, provide the incentive of the plan as they receive it from the master; the more experienced among the disciples then coordinate the plan within the group, relating it to the ashram and indicating its approach to the world of men; the neophytes pledged and dedicated though yet without experience carry out the plan upon the physical plane. this entails, as you can see, smooth and effective coordination, a proper attention to the general picture, and an application of the detail of work to the immediate necessity. it is a hard task for a group of intensely individualistic disciples (and all disciples are individual) to begin

BLAVATSKY H P ANTHROPOGENESIS

re: having helped herself to what had never belonged to her, she took only that which the "profane" had, the kabalistic meaning of the male and female sephiroth. she never lost the inner and higher meaning since she never had it- e. levi's pandering to rome, notwithstanding. the sign of the cross adopted by the latin church was phallic from the beginning, while that of the greeks was the cross of the neophytes, the chrest[[vol. 2, page] 563 the seven thunders. xxiii. the upanishads in gnostic literature. we are reminded in king's "gnostics" that the greek language has but one word for vowel and voice; and this has led the uninitiated to many erroneous interpretations. on the simple knowledge, however, of that well-known fact a comparison may be attempted, and a flood of light thrown upon s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s supper table. cagliostro s grand objective, however, appeared to have been the spread of his egyptian masonic rite. the lodges he founded were androgynal.they admitted both men and women. the ladies were instructed by the master s wife, who figured as the grand mistress of the order, her husband adopting the title of grand copt. there is little doubt that a good deal of money was subscribed by the neophytes of the various lodges. each woman who joined sacrificed on the altar of mysticism no less than 100 louis, and cagliostro s immense wealth was established from the numerous gifts that were showered upon him by the powerful and wealthy for the purpose of furthering his masonic schemes. although he lived in considerable magnificence, cagliostro by no means led a life of abandoned luxury

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

iers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symbolic garments and masks, donned by the celebrants. the masks represented birds and animals and seem to indicate belief in the doctrine of metempsychosis, or perhaps they point to a remnant of

y a single bone remained, and this the ganga took charge of. the process varied from three months to as many years, and the ganga was supposed by art magic to bring every one of the dead back to life within that period. on a festival day of the ndembo, the members marched through the village in a grand procession amidst universal joy, carrying with them the persons who were supposed to have died. the neophytes who were supposed to have perished comported themselves as if in reality they had come from another world. they took new names, pretended that everything in the terrestrial sphere was new to them, turned a deaf ear to their parents and relatives, and even affected not to know how to eat. they further desired to have everything they set eyes on, and if it was not granted to them immed

urther desired to have everything they set eyes on, and if it was not granted to them immediately, they might fall upon the unhappy owner and beat and even kill him without any consequence to themselves. it was assumed that they were mere children in the affairs of the terrestrial sphere, and therefore knew no better. those who went through this rite were called nganga, or the knowing ones, while the neophytes were designated vanga. during their occupation of the vela they learned an esoteric language, which they constantly employed. perhaps the best record of the group was made by ethnologist adolf bastian (1826.1905, who stated: the great nkissi (who here replaces the fetish) lives in the interior of the woodlands where nobody can see him. when he dies the nganga carefully collect his bo

GILBERT THE SORCERER AND HIS APPRENTICE

s, the romans, and the old hittites. there was a close connection between the hittites and the early egyptians. at one time the egyptian kings were proud to intermarry with the daughters of the kings of the hittites: and phrygia was the centre of the hittite kingdom. there the wisdom of egypt took root, and there in the original mysteries was the great mystery of revelation gradually expounded to the neophytes as they were able to learn it. as with many another nation, these mysteries became absolutely corrupt in later times. arabia came into close contact with egypt, and learned of the wisdom of egypt. there again the hieroglyphics help us considerably; for we know that the queen ofpunt,in that linethehermetic system161of country, was an honoured guest in the courts of egypt at the time o

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ga -hinnom (gehena) had never really the significance given to it in christian orthodoxy. hermas an ancient greek writer, of whose works only a few fragments now remain extant. hierogrammatists (gr) the title given to those egyptian priests who were entrusted with the writing and reading of the sacred and secret records. the "scribes of the secret records" literally. they were the instructors of the neophytes preparing for initiation. hierophant from the greek hierophantes, literally "he who explains sacred things" a title belonging to the highest adepts in the temples of antiquity, who were the teachers and expounders of the mysteries, and the initiators into the final great mysteries. the hierophant stood for the demiurge, and explained to the postulants for initiation the various pheno

ISIS UNVEILED

exoteric symbols, and that the mysteries uiemselves were com- posed of two parts, the lesser at agrae, and the higher ones at eleusinia, clemens alexandrinus, with a rancorous bigotry that one might expect from a renegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a far deeper and spiritua

m he knows nothing, and who was not invented until after his death; and, 3, that this unlucky confession satisfactorily explains why the trea- tise, ati of the aposlua, together with john's revdation, which at one 283. acu, zxiv, 5. 284. ilnd, 14. digitizecoy google las isis unveils) period was utteriy rejected, woe kept out of the canon tjt the new tettanunt for such a length of time. at byblos, the neophytes as well as the hierophants were, after participating in the mysteries, obliged to fast and remain in solitude for some time. there was strict fasting and preparation before as well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and suff

da- twe theogony* the only halfk>riginal document that has reached us from the primitive apostolic days, is the logia of matthew. the real, genuine doctrine has remained in the hands of the nazarenes, in this goapd f^ matthew containing the 'secret doctrine' the "sayings of jesus" mentioned by papias. these sayings were, no doubt, of the same nature as the small manuscripts placed in the hands of the neophytes who were candidates for the initiations into the mysteries, and which contained the aporrheta, the revelations of some important rites and symbob. for why should matthew take such precautions to make them 'aecret' were it otherwise? primitive christianity had its grip, pass-words, and degrees of initia- tion. the innumerable gnostic gems and amulets are weighty proofs ot it. it is a

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e good example of the fate which his words portrayed, in some cases, it is stated, enabling the sufferer to speak and explain the condition in which he found himself as the outcome of his neglect while on earth of the eternal laws under which the worlds are governed. sometimes, instead of this, a vivid image of the state of some victim of his own folly would be materialized for the instruction of the neophytes. 353. in the days of the decadence, just as in egypt, there remained no hierophant who possessed the power to produce these occult illustrations, and consequently their place was taken by actors dressed to represent the sufferers, and in some cases by ghostly images projected by means of concave mirrors- or even by cleverly executed statuary or mechanical figures. of course it was pe

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

when the woman s egg is fertilized. through this process of reincarnation the spark evolves until it no longer needs a physical body. everyone will complete this evolution, and the purpose of the fraternity is to help people to speed this process, through a set of lessons and involvement in ritual practice. among the teachings of the fraternity is a course of philosophy in two levels, after which the neophytes can be accepted into either the order of the holy grail, which offers courses in a celtic approach to magic, or the coven of diana, which explores witchcraft, mysticism, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are s

LIBER COLLEGII SANCTI

us and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a throu

LIBER LLL PARADIGMAT PIRATE

s of magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ultimate goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to progressively raise t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ways in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indicate the severe tests of moral and physical courage undergone by the candidates. after passing through these tortuous ways, the neophytes who survived the ordeals were ushered into the presence of serapis, a noble and awe-inspiring figure illumined by unseen lights. labyrinths were also a striking feature in connection with the rice of serapis, and e. a. wallis budge, in his gods of the egyptians, depicts serapis(minotaur-like) with the body of a man and the head of a bull. labyrinths were symbolic of the involvements

r to reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of animals sacrificed for the purpose, and vowed that death should seal his lips before he would divulge the sacred truths which were about to be communicated to him. through indirect channels, however, some of their secrets have been preserved. the teachings given to the neophytes were substantially as follows: the soul of man--often called psyche, and in the eleusinian mysteries symbolized by persephone--is essentially a spiritual thing. its true home is in the higher worlds, where, free from the bondage of material form and material concepts, it is said to be truly alive and self-expressive. the human, or physical, nature of man, according to this doctrine

ier of the eternal house. modern utilitarianism, however, sacrifices the beautiful for the practical, in the same breath declaring the obvious lie that selfishness, hatred, and discord are practical. dr. orville ward owen found a considerable part of the first click to enlarge the emblematic hand of the mysteries. from montfaucon's antiquities. a hand covered with numerous symbols was extended to the neophytes when they entered into the temple of wisdom. an understanding of the embossed upon the surface of the hand brought with it divine power and regeneration therefore, by means of these symbolic hands the candidate was said to be raised from the dead. p. 79 thirty-two degrees of freemasonic ritualism hidden in the text of the first shakespeare folio. masonic emblems are to be observed al

ntations of bunglers and their mistaken views. the systematically arranged part shows with wonderful clearness the color development of the alchemical processes from blue-gold over black to white and rose. throughout it treats of the change in human beings and not of the making of gold. ever upon the grade of black (the return into chaos from which new creations are possible) follows the grade of the neophytes, the new birth, which is often repeated with impressive lucidity. the black stage occurs as usual through fire. this unopened and unpublished manuscript belongs to the order of the most important precepts and documents of the rosicrucians, and freemasons. a search through the museums and library collections of germany has failed to reveal any item of even a similar character" in addi

abundant evidence that the later civilizations of central and south america were hopelessly dominated by the black arts of their priestcrafts. in the convexities of their magnetized mirrors the indian sorcerers captured the intelligences of elemental beings and, gazing into the depths of these abominable devices, eventually made the scepter subservient to the wand. robed in garments of sable hue, the neophytes in their search for truth were led by their sinister guides through the confused passageways of necromancy. by the left-hand path they descended into the somber depths of the infernal world, where they learned to endow stones with the power of speech and to subtly ensnare the minds of men with their chants and fetishes. as typical of the perversion which prevailed, none could achieve

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

is my sincere and fervent hope that meditation and a close examination will be made of the text. now, if we examine these texts carefully, we shall find that we can epitomise in a single word the entire teaching and ideal of those rituals. if one idea more than any other is persistently stressed from the beginning that idea is in the word light. from the candidate's first reception in the hall of the neophytes when the hierophant adjures him with these words "child of earth, long hast thou dwelt in darkness. quit the night and seek the day" to the <36> transfiguration in the vault ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of

golden dawn: volume 11 book two hiero (one knock) kerux on hearing the hierophant's knock, goes to the north east, to hierophant's right, faces west, raising his lamp and wand and says: kerux hekas! i-iekas! este bebeloi, kerux returns to his place. hierophant rises with one knock. hiero (knocks) fratres and sorores of the. temple of the order of the stella matutina, assist me to open the hall of the neophytes. frater kerux, see that the hall is properly guarded. kerux goes to the door and gives one knock. sentinel replies with one knock. kenrx very honoured hierophant, the hall is properly guarded. he salutes the hierophant's throne. remains by door. hiero honoured hierus, guard the hither side of the portal and assure yourself that all present have witnessed the stella matutina. hiereus

se (salute) holy art thou, whom nature hath not formed (salute) holy art thou, the vast and the mighty one (salute) lord of the light and of the darkness (sip of silence) hierophant, hierus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing. frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux goes north-east, faces west, and raising his wand says: in the name of the lord of the universe, who works in silence and whom naught but silence can express, i declare that the sun has arisen and the shadows flee away. keru. returns to his place. hierophant knocks. 1 hiereus knocks. 1 hegemon knocks. 1 (knocks and says) khabs (knocks) am (knocks) pekht. neophyte ritual hiereu

low. ceort) hicrophank -0, stoli0s-t e- s -d -a -d o -u chos/ 0\ i, hiero give me your right hand whichiplace upon thisholy symbol. place your left hand in mine, bow your head, repeat your full name by which you are known on earth, and say after me: i .in the presence of the lord of the universe, who works in neophyte ritual 123 silence and whom naught but silence can express, and in this hall of the neophytes of the stella matutina, regularly assembled under warrant from the greatly honoured chiefs of the second order, do, of my own freewill, hereby and hereon, most solemnly <23> promise to keep secret this order, its name, the names of its members and the proceedings that take place at its meetings, from every person in the world who has not been initiated into it; nor will i discuss the

r serving cancellarius who in turn serves past hierophant. after the chiefs, the officers partake in this order: hiereus, hegemon, stolistes, dadouchos. whan all the officers except kerux have partaken, the inner members in order of seniority of admission, partake but do not wait for inst7uction in this. if there is a pause, one comes fomard. next come the members of the outer in the same manner- the neophytes coming last piloted by hegemon or any officer appointed. the order of procedure for outer members is: philosophi, practici, theorici, zelatores, neophytes. when the last neophyte stands east of the altar, kern comes to the west, exchanges the signs and partakes (hegemon directs neophyte to return to his place as soon as kern takes the cup) kerux, on receiving the cup, drains it, inve

earned, performed, perfected and left behind; the potential for insight is endless, with levels upon levels of meaning and symbol never exhausted, always new. initiation into the elemental grades is a starting point from which 136 the golden dawn: volume i1 book two students may begin to comprehend the wholeness of the outer order. by the synthesis of the four elements, in relation to the hall of the neophytes and as a preparation for inner order initiation and work, continuous integration will dynamically balance the forces in the entire being. the openings and closings of each grade follow a similar format which is relatively easy to follow and brief to carry out. there are a few points of etiquette appropriate to anyone involved whether in a group or alone, as an officer or observer, wh

and not in enmity, have i barred your venturing, 0 philosophus. now may it be revealed unto you how that in my lamen of office is hidden the key which you seek. for the triangle in the circle is the high symbol of the holy trinity, and the first three sephiroth and of binah wherein is the sphere of saturn, ruler of the path tau. therefore do i wear it, and therefore, when you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld before you the sword that barred and the symbol which overcometh the barrier. the lamen in its more special attributions to the hiereus, has the following meanings. in the circle are the four sephiroth, tiphareth, netzach, hod and <185> yesod. the first three mark the angles of the triang

from kether. thma-aesh- this more fiery as regards her influence with respect to the pillar of severity. thrnaa-ett- this more fluidic with regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from chokmah and therefore is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth: even as the hall of the neophytes is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles, but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the dark340 the golden dawn: volume 111 book five ness, under the presidency of the superior officers <

imes written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors. these are not described at all save to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris <124> the canopic gods the symbolism of the four genii of the hall of the neophytes by g. h. fratrseu b spe in a temple of the grade of neophyte, the four gods, ameshet, ahephi, tmoumathaph, kabexnuf, said also to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four comers of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the child

ject that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division into 14 parts was subsequent. n. b. 1 plus 4= 5, the five wounds) for even as yod heh vav heh must be known before yod heh shin vav heh can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now the guardian of the hall and of the neophytes against the qlip poth (whose kether is thaumiel, the dual or two-headed one, the demons of corruption and disintegration) is the hiereus or horns, and to the children of horns, who partake of his symbology, are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital org

die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of body be preserved, which is of utmost importance in all magical working and thus shall the lessons of the hall of the neophytes be duly carried out in our daily life <131> z. 3 the symbolism of the admission of the candidate the admission of the candidate the candidate is waiting without the portal under the care of the sentinel "the watcher without- that is, under the care of the form of anubis of the west symbolically that he may keep off the "dog-faced demons" the opposers of anubis, who rise from the conf

provides a baseline of information and technique for reference. all too often at the neo-pagan festivals one overhears hushed whispers 'well, in the g.d. they 'not "demonology" in the common usage of evil spirits; rather duemonology concerns supernatural beings (including even the holy guardian angel) intermediate between humanity and god. c.lw. 69 7 698 the golden dawn we hear in the opening of the neophytes "by names and images are all powers awakened and reawakened" dion fortune rightly notes that these thought-forms or structures of mind are vessels of power and the means of communication with the powers. as these structures endure beyond the minds of their creators they are available to those who use the names and images as published in such a work as this. in fact these natural forc

RUBY TABLET OF SET

an ritual (a small army of hippies descended on mexico after this work was published, to wasson's regret) before that, he had studied use of the fly agaric mushroom by siberian shamans. on the basis of various clues, he suggested that this mushroom was the real-world source of the divine "soma" elixir mentioned in a few of the hymns of the rg veda. later, he made the controversial suggestion that the neophytes at the rites of eleusis in ancient greece were given a weak infusion prepared from ergot-infected barley; not enough to poison, but enough to lend a mild hallucinatory effect to the theatrical experience. unlike john allegro1 who is regarded as a crank, wasson's work is for the most part treated respectfully by the academic community. a few of his books are listed in the bibliography

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

f personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the temple and its members, the neophyte may also be subjected to a ritual scourging representative of the neophytes worthlessness, uncleanliness and weakness. the necessary prequisite to undergo such a satanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e home, as a disease which the leech must extirpate with pharmacy and drugs, and know not even that it is from this condition of their being, in its most imperfect and infant form, that poetry, music, art all that belong to an idea of beauty to which neither sleeping nor waking can furnish archetype and actual semblance take their immortal birth. when we, o mejnour in the far time, were ourselves the neophytes and aspirants, we were of a class to which the actual world was shut and barred. our forefathers had no object in life but knowledge. from the cradle we were predestined and reared to wisdom as to a priesthood. we commenced research where modern conjecture closes its faithless wings. and with us, those were common elements of science which the sages of to-day disdain as wild chimeras

THE CANOPIC GODS SYMBOLISM

g to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of his symbolism are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs an

let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m g o a ir m e c o i f t c e e cl copyright beltain 2000 by parker torrence, version 1.2 all rights reserved, all wrongs returned three fold. grimoire of eclectic magick in 1996, the craft was released in theaters and a new standard for movies about witchcraft was established. this was in part due to the technical advice

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

word mystery comes from the greek word myein, to close, referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

mystery h comes from the greek word myein, gto close, h referring to the need of the mystes, the initiate, to close his or her eyes and the lips and to keep secret the rites of the cult. in ancient greece, postulants of the mystery religions had to undergo a rigorous initiation that disciplined both their mind and body. in order to attain the self-mastery demanded by the priests of the mysteries, the neophytes understood that they must restructure their physical, moral, and spiritual being to gain access to the hidden forces in the universe. only through complete mastery of oneself could one see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

chemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficult door that leads us into the light. in the solitude of these mysterious sanctuaries, the neophytes were submitted to the four initiatic ordeals. the ordeals of fire, air, water and earth always defined the diverse purifications of the neophytes. la cruz tiene cuatro puntas: la cruz de la iniciaci n es f lica: la inserci n del phalo vertical en el oteis formal forma cruz. es la cruz de la iniciaci n, que nosotros debemos echar sobre nuestros hombros. los cuatro animales sagrados de

WICCA WITCHCRAFT TODAY

odes. the story is a series of liturgical ceremonies by means of which the woman is initiated into the orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priest

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