Michael Wynn's Occult Reference Library
THE OUTER

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owing) 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 (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the ca

vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in

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 (hegemon escorts the neophyte between the pillars. hi

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 temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical stud

upernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice that there are times in the ritual where a mystical ci

0 0 INITIATION CEREMONY

the direction of movement, except when entering 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

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. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the l

darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple

h knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every person in the whole world who is outside the pale of the order, and not even to discus

ostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere m

1 10 INITIATION CEREMONY

rward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, w

in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crown

3 8 INITIATION CEREMONY

h 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have a

nus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere of venus nogah, denotes external splendor. heg: shows theoricus the 2nd tablet. heg: this shows the true and genuine attribution of the tarot trumps to the hebrew alphabet which has long been a secret among the initiates and which should be carefully concealed from the outer world. as a mss. lecture on this subject is circulated among the members of the grade of practicus, i shall not further enter into its explanation. heg: leads theoricus to tablet in the south. heg: before you is the tablet of the olympic or aerial planetary spirits with their seals, arathror of saturn, bethor of jupiter, phalegh of mars, och of the sun, hagith of venus, ophiel of mercury

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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

he lid on the pot and leave it in front of the burner, sitting quietly and visualising money coming to you. at this point you may become aware of money-making possibilities you had not considered* when you are ready, blow out the nightlight, then the candle, sending the light into the cosmos that it may return as money-making energies* walk round the circle three times widdershins, beginning with the outer circle of light, drawing the circles back like a thread into your fingers, saying softly: may the circle be uncast but remain unbroken* leave everything in place except for the pot, which you should put in a warm place to 'incubate, traditionally on a kitchen shelf. on the second night, return the money pot to the south of the burner and remove the lid* cast the triple circle as before

h a tripod, you can, on special occasions such as hallowe'en, light a fire out of doors and heat up a brew of herbs and spices in the cauldron. when not in use, you can keep your cauldron filled with flowers or pot pourri. if your circle is large enough, you can place your cauldron in the centre. then, if you are working in a group, form your circle of power around it, so that the altar is within the outer consecrated circle and you make a human inner circle with the cauldron as the hub. if you are working alone, you can have your altar in the centre with the cauldron in front of it. alternatively, you can have a small pot or cauldron in the centre of the altar. experiment with the different positions both for group and solitary work and walk or dance your way around to work out the logist

you will also need four elemental candles, to represent fire, air, water and earth, in appropriate colours, though if you are carrying out a ceremony in which the power of one element predominates, you could use four candles of this same element. if you are working entirely on the altar, these can be small candles, placed in a line nearer to the perimeter. more usually, however, the candles mark the outer perimeter of the circle at the four compass points. you can, place these on small tables or plinths, or have floor-standing candle-holders. green is for earth, midnight, winter and the north. place the candle at the 12 o'clock position on a clock, aligned with magnetic north (use a compass if necessary. yellow is for air, dawn, spring and the east. place the candle at the three o'clock p

ABRAMELIN1

preparation for the same) is not borne out by his own account of his life, wherein we find him so constantly involved in the contests and convulsions of the time. also, however much the life of a hermit or anchorite may appear to be advocated, we rarely, if ever, find it followed by those adepts whom i may perhaps call the initiated and wonderworking medium between the great concealed adepts and the outer world. an example of the former class we may flnd in our author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have

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

ABRAMELIN2

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

, the astrologers to whom abraham refers in the first sentence of the chapter. 24 i.e, the moon and monday; sun and sunday; mars and tuesday (tuisco is a name of mars; venus and friday (freya's day, after freya, the scandinavian goddess, etc. 25 et jusqua ceguil tremonte son jour dure jusqua cequil se leve derechef. 26 this is the initiated rosicrucian teaching, which is very different to that of the outer and uninitiated world. 27 this is the great point to be studied in all magical operations soever, and unless the whole heart and soul and faith go with the ceremony, there can be no reliable result produced. 28 the title of the eleventh chapter of the second book is: concerning the selection of the place. 29 meaning in the case where the aspirant unto the sacred magic is a servant actual

ADEPTUS MINOR INITIATION

de sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelit

great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further pr

he little finger is crossed over the third to make an x. this may be done with both hands and is always exchanged with the fingers thus arranged over the wrist of the frater or soror being greeted. this grip must never be exchanged except for across the pastos "the second greeting may be exchanged between two adepts amongst the inner order members only. it is never exchanged before the members of the outer order or non-initiates. it is performed thusly "the right hand is stretched outward and grasps the wrist of the second's right hand while making with the left hand the sign of silence "the sign and password has already been received. finally, you must understand that you are never permitted to say to anyone even as a member of the outer order that you are a rosicrucian. let the pastos be

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

lasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in some subject of enthralling interest and they drink their aperitif as if in a dream. i ask the mulatto boy who waits at my table (the sleek and lithe black panther) who they are; but he knows only that one is a cabaret dancer, the other the owner of a cotton plantation up river. at a round table in the middle of the room sits one of the proprietors with a group of frie

ALEISTER CROWLEY ACROSS THE GULF

be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the high priestess, they became fearful. some few, indeed, concealed their failure from the priests; but always within a day and a night they were found torn asunder in the outer courts; so that it seemed page 11 gulf.txt the lesser evil to speak truth. moreover, the affair had become a public scandal; for the goddess plagued the people with famine and with a terrible and foul disease. but as for me, i wot not what to do; for to me always the veil glittered, and that brighter than the ordinary. yet i said nothing, but went about drooping and sorrowful, as if i we

and bay and laurel and cypress. also i purified myself and proclaimed a banquet. and i made the priests and the citizens, exceeding drunken. then i called the guard, and purged thoroughly the whole temple of all of them, charging the captain on his life to let no man pass within. so that i should be absolutely alone in the whole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until they have seen the signs of the mad god and felt the fury of the hellish queen. and against the ancient ones, there is only defence. only a madman, indeed, such as i am called, can hope to have power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse. the ancient one that had escaped i

he one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and

n in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm

ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus

ALEISTER CROWLEY LIBER 777

are the angels of the shem ha-mephorash or divided name of god, a full explanation of which would be beyond the scope of this footnote. on each row, the name on the left rules the card in question by day, the one on the right by night. cols. cxxxiii cxxxvi. words in square brackets are the book of thoth keywords for these cards where these differ from the titles. table v (the zodiac) col. cxxxix. the outer planets uranus, nepture) and pluto) and the nodes of the moon were not given in this table in 777, but appeared in these positions in the table the essential dignities of the planets in the book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus

ALEISTER CROWLEY LIBER CHANOKH

spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the angels of the first heaven ruling monday in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the seven angels which stand in the presence of god mentioned by agrippa (de occ. phil, tom. ii cap. x. these should be arranged by rows, thus: z l l r h i a a z c a a c b p a u p n h r h d m h i a i k k a a e e e i i e e l l l e e l l m g+ then reading down columns we get zaphkiel, zadkiel, cumael, raphael, haniel, michael, gabriel for the seven classical planets, with the fin

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world 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

our praeter-human intelligence 256 must convey a truth not known to any human mind, past or present. yet this truth must be verifiable. there is but one document in the world which presents evidence that fully satisfies these conditions. this is liber al vel legis the book of the law. of this new aeon of horus, the crowned and conquering child, the aeon whose logos is the beast 666, whose name in the outer order was frater perdurabo. the nature of the proof of the separate existence of praeterhuman intelligence, independent of bodily form, is extremely complicated. its main divisions may be briefly enumerated. 257 aiwaz, the name of the intelligence in question, proves (a) his power to pre-arrange events unconnected with his scribe so that they should fit in with that scribe's private calc

ak, ivy :31 bis :sphinx (if sworded and :almond in flower: crowned: weh note: lines 11, 16, 28& 32 bis corrected as to element; original had typos of fire, air, fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the wand, sceptre, or crook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger

ing it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17 "continuation- third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the temple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18 "continuation- further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. 393 as thus: eating. let him say "i eat this food in gratitude to my

the adept to what end his powers are destined. when he has passed the abyss and becomes nemo, the return of the current causes him "to appear in the heaven of jupiter as a morning star or as an evening star<infinite "coagula" the presentation of the infinite, in a concrete form, to the outer. both are necessary to the task of a master of the temple. he may appear in any other heaven, according to his general nature, in his magical mask of initiation> in other words he should discover what may be the nature of his work. thus mohammed was a brother reflected into netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

really cannot understand how you can be so inaccurate, with the very text before your eyes! you write "you write that in jan. 1899 etc" but i don't. captain j. f. c. fuller wrote it. a small point; but you must learn to be careful about every tiniest detail. then you go on about "not only invisible chiefs2 of the a. a. but also the chiefs of the golden dawn" the golden dawn is merely the name for the outer order: see magick pp. 230-231. you have never been taught to read carefully. you write of theoricus as the grade following neophyte: it isn't. back to magick pp. 230-231! you have never taken the trouble to go with me through the rituals of o.t.o, or you would not ask such questions. the o.t.o. is a training of the masonic type; there is no "astral" work in it at all, nor any yoga. there

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a

cclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other" the old comment 50. our system of initiation is to be triune. for the outer, tests of labour, pain, etc. for the inner, intellectual tests. for the elect of the a'.a, spiritual tests. further the order is not to hold lodges, but to have a chain-system. weh note: this was written when crowley had not yet joined o.t.o. and before he chartered o.t.o. lodges the new comment it would be improper to make extended commentary on this verse, since the nature of the ordea

ALEISTER CROWLEY THE QABALAH

, however, pertain to the second part, q.v. 671. arut the law, aurt the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this

ALEISTER CROWLEY THE SWORD OF SONG

and find if my hypnosis may not score a point against the normal mind. 605 (as you are please to term it, though! i gather that you do not know; merely infer it) here s a test! what in your whole life is the best 610 of all your memories? they say you paint i think you should one day take me to seek your studio tell me, when all your work goes right, painted to match some inner light, 615 what of the outer world you know! surely, your best work always finds itself sole object of the mind s. in vain you ply the brush, distracted by something you have heard or acted. 620 expect some tedious visitor your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! 625 i practice then, with conscious power watching my mind, each th

otice. i refer to their psychological sequence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which rel

ALEISTER CROWLEY EQ I 1

f all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contra

the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior c

are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chos

e them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is 18 thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled b

o to speak, illuminism and science. the second method is found almost entirely in the first book and the various pictures are entitled:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the 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 un

ALEISTER CROWLEY EQ I 5

r, pertain to the second part, q.v. 671. thora the law, throa the gate, athor the lady of the path of daleth, rptha the wheel. also alph, dlth, nun, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragra

ALEISTER CROWLEY EQ I 5

eneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the visio

s size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by the feet of him

ALEISTER CROWLEY EQUINOX EQ I 1 2

of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc. renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of gl

ALEISTER CROWLEY EQUINOX EQ I 2 2

p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st. john, boehme, tauler, eckart, molinos, levi, and blake "rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual

re 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 it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual

ve of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera

s is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of

mystic journey a wrong turning, one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of 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 u

ALEISTER CROWLEY EQUINOX EQ I 2

fore closing do i name the mighty words: illustration at this point. bounded above by this text in an arc "sit benedictvs dominvs devs noster. within the arc, and bounded by a horizontal but unmarked lower limit: to left, an equal armed cross with intersection circumscribed by a ring. to center, a chi-rho with alpha to the left below and omega to the right below. to right an ankh. following below the outer arc of letters, passing from the cross to the ankh above the chi-rho and paralleling the outer arc "qvinobis dedit signa" 185 the five adorations i praise thee, god, whose rays upstart beneath the bright and morning star: nowit asali fardh salat assobhi allahu akbar. i praise thee, god, the fierce and swart; at noon thou ridest forth to war! nowit asali fardh salat assohri allahu akabr

ALEISTER CROWLEY EQUINOX EQ I 3 2

ds of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of th

verse, the sacred rosicrucian mountain of initiation. the meaning of abiegnus is explained as follows by the "third adept] illustration on page 209 described "diagram 60. the temple in the opening and first point of the 5= 6 ritual" this is a rectangle of approximate 6x8 proportion, standing on a smaller face and representing a room. the upper half of the room is occupied by a heptagonal drawing. the outer heptagon has an inner one symmetrically inside a very little way from the outer, like the thickness of a wall. this heptagon is point up and side down. within the inner heptagon is a unicursal heptagram, created by drawing lines between alternate vertices. only the uppermost point has any writing, the word "east. the symbols of the planets are placed in the seven triangles formed between

agon such that both have a point to the top and a flat side to the bottom. within the innermost heptagon, as formed by the intersection of the sides of the heptagram, is inscribed an upright equilateral triangle with points touching the innermost heptagon. all defining lines of these geometrical figures are heavy black. the field is white. the fourteen triangles formed about the periphery between the outer heptagon and the heptagram, along with the points of the heptagram, are inscribed with the following hebrew, oriented to be read from the center of the figure and planetary symbols from the outside; clockwise from top: hb:dalet hb:samekh hb:chet, jupiter, hb:taw hb:vau hb:koph hb:lamed hb:mem, saturn, hb:dalet hb:vau hb:samekh hb:yod, moon, hb:dalet hb:vau hb:heh, venus sic, hb:heh hb:tz

ve head. the right has a bull headfacing forward, hay above head. all four have two wings extending from the bottom and arched around the sides within the inner circle, like laurels. the lettering in the wide rings on these four circles arcs across the top of each. over the lion "neqva qvam vacuum. over the bull "legis jvgvm. over the human "dei gloria intacta. over the eagle "libertas evangelii. the outer white ring of the large circle has the following text: top, oriented to be read from outside "a.c.r.g- a.g.r.c. upper right, read from inside "hoc. right, read from inside "vnversi. lower right, read from inside "compendivm. bottom, read from inside "vnivs. lower left, read from inside "mihi. left, read from inside "sepvlchrvm. upper left, read from inside "feci. the inner white ring of

, with the majority of the fallen order under the protection of the truncheons of scotland yard, drew up a new set of rules and regulations, and expelled such members from the order as had shown any knowledge superior to their own. thus it came to pass that on april 21, 1900, the second order of the golden dawn struggled through the fogs of their own fatuity; the sun of occult knowledge rising in the outer court of scotland yard to illumine twenty-two members of 261 the r.r. and a.c. and the few remaining sleepy constables that the lightning flash had not destroyed. five days later we find d.d.c.f. writing to one of the brothers of the order as follows. i admit that i "have" committed one great though unavoidable fault, which is this: in giving these persons so great a knowledge i have not

ALEISTER CROWLEY EQUINOX EQ I 3 3

out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest on thy steeds and blindest the outer edge of darkness with thy glory! o how can i grasp the whirling wheels of thy splendour, and yet be not smitten into death by the hurtling fury of thy chariot? 6. o what art thou, o god my god, thou red fire-fang that gnawest the blue limbs of night? o thou devouring breath of flame! thou illimitable ocean of frenzied air, in whom all is one, a plume cast into a furnace! o how can i dare

ALEISTER CROWLEY EQUINOX EQ I 3

furcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is ci

e three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore t

, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, 32 vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man's being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-but! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny's! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and po

him. the sun has stood still upon gibeon and the moon in the valley of ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twe

entered that circle there also will it break and open out, so that the adytum of its centre becomes as an arch in its outer wall, then indeed will he be worthy of the name of magus. the keystone to this arch some have called god, some brahma, some zeus, some allah, some even iao the god of the sounding name; but in truth, o seeker, it is thy-self_ this higher dimension in which the inner becomes the outer, and in which the single eye alone can see the throbbing heart, master of the entangled skein of veins. let us for example's sake call this attainment by the common name of god (self as opposed to self. and as we have seen the path of union with god or goal is twofold: i. the attainment of all things. ii. the destruction of all things. and whichever way we travel to right or to left the

ALEISTER CROWLEY EQUINOX EQ I 4 2

of the hasheesh operation which i have stated to hold good in my experience, a much less bolus was ordinarily sufficient to produce full effect at this time than when i commenced the indulgence. i now reduced my daily ration to ten or fifteen grains. the immediate result of even this modified resumption of the habit was a reinstatement into the glories of the former life. i came out of my clouds; the outer world was reinvested with some claim to interest, and the lethal torpor of my mind was replaced by an airy activity. i flattered myself that there was now some hope of escape by grades of renunciation, and felt assured, moreover, that since i now seldom experienced anything approaching hallucination, i might pass through this gradual course without suffering on the way. 1 weh note: citri

-on to the bedraggled petticoats of thy lousy thalia- this beardless, witless filcher of thy fallen crab-apples? this housemaid of the court theatre, the gittite slut whose bleary eyes weep sexless crocodile tears over the crassness of the daughters of the philistines? arise, and speak to this palsied megalomaniac, this frowsy moll flanders of a degenerated chelsea, this down-at-heel "fl neur" on the outer boulevards of a prostituted literature, this little mongrel dog that fawneth upon the ill-cut trousers of thee, o st. pancras pulchinello- this little red-coated ;person that doth mouth and dance upon the kakophonous barrel-organ of new thought fakirs and modernity mountebanks. speak to this parasite- itself unspeakably verminous- of the long- haired brigade, who has "got on" for that it

ALEISTER CROWLEY EQUINOX EQ I 4

ark again. where all five vesicas intersect, there is a different shade used, and in the midst of this is a vertical ten-pointed star of lines with a white circle and central dot in the midst. anahata is placed in the center of the thorax. it is not in a circle, but is composed of six intersecting vesicas forming a curved sided duo-dacagonal shale of twelve "petals" with points to top and bottom. the outer, mono- vesical parts are gray, two vesicas intersect in white, three in gray. all other intersections are in a common space to the center, defined by a circle and a different shade of gray. free-standing in the center of this is a ring of twelve shapes, with radials going outward to cut the space into an inner ring of twelve five curved-sided and inward pointed irregular pentagons. this

erlets. a white light seems to be seen through the backs of the wings just above the dove. for the meaning of the symbolism of these "closed" wings, see the footnote below, page 147 in the equinox. the upper 2/5's of the space contains a large circular device, representing the shasrara. this looks a bit like the head of a thistle and has 72 elongated spikes emanating outward in a circle to define the outer edge of the next inward feature, a white ring. the spikes have rounded bottoms with a dot in the center of each, and there are 72 lines drawn radiating outward between them, one between each pair. five of these spikes touch and pass behind the head. within the white ring are 13 concentric rings of petals, 11 in the innermost and the number of petals increasing as the rings go outward. th

e equal to the diameter of the dot pattern from it horizontally. the top curved arrow line extends from just above and outward from the left end of the horizontal five row (extending the curve would intersect the left-most dot. the last curved arrow line completes the set, all trilatterly symmetric, with pointed buts, wide central thickness, then narrow to the curved chevron of the arrow head. if the outer curves of the arrow lines were circumscribed at tangents, the resulting circle would have a diameter five times that of a circle passing through the most extended dots of the central pattern. d. a. considered this meditation very satisfactory, but that nevertheless p. should attempt it again the next day. this, however, was impossible; as on the next day, friday, he was suffering severel

y" to be a circle of particles moving from right to left which after a time through its own intrinsic motion sets up within itself a counter motion, a kind of back-water current which moves in the opposite direction, from left to right, and little by little destroys the m y circle, marked "b; and then becoming its m y, in its turn sets up a counter circle which in time will likewise be destroyed. the outer circle is "b" is the world m y or the sams ra chakkra, the inner "a" the bodhi stava, the buddha, the christ. this is fulfilled again and again the great prophecy: whenever the dhamma decays, and a-dhamma prevails, then i manifest myself. for the protection of the good, for the destruction of the evil, for the firm 272 this is a mere thought-form induced by misunderstanding the instructi

cannot call nature "evil: fatal is the exact word; for necessity implies stupidity, and this stupidity is the chief attribute of nature" illustration on page 168 described "diagram 88. the bodhi satva" this is a circular diagram. there is one large black ring enclosing the outside. inside is a smaller white ring with a small seated buddha in the midst of a lotus. a clockwise spiral line begins on the outer rim of the inner circle, at about 4 o'clock. this spiral makes four complete revolutions before it contacts the outer ring at about 8 o'clock. just below the beginning curve of the inner spiral passage is an arrow, fledged and curved round clockwise, occupying about 180. there is a much larger fledged arrow about the outer ring at top, curved counterclockwise through about 180 so p. argu

ALEX SANDERS THE KING OF THE WITCHES

oined in the applause as much as the others, and tried to still the shame he felt in his misuse of witchcraft. when the guests had gone to bed he would bring out his athame, de cribe, a witch's circle and chant the invocations that might bnng him peace. he prayed to the great god tosend him someone to love, someone who would love him in return, but not a candle flame would flicker; no breath from the outer world would disturb the incense. what would happen if ron heard of the true nature of these parties? there was a chance he might, though a remote one. he never came to riversdale unless invited, not wanting alex to feel under any obligation to him, and none of alex's friends mixed in the old-fashioned business milieu that ron favoured. a regular allowance was paid into alex's bank accoun

er. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high priestess goes towards him holding out her sword so that it touches his left breast. holdingit still, she says 'oh, thou who standeth on the threshold of the dread lords of the outer spaces, hast thou the courage to make the assay. she. presses the sword against him, adding 'for i say verily. it were better to rush on my blade and perish than to .make the attempt with fear in thy heart' with the response he has been taught, he says '1 have two perfect words, perfect love and perfect trust' replying 'all who have are doubly welcome' she leads him into the circle, lays

ALEXANDRIAN BOOK OF SHADOWS OCCULT

rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern portals; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says: r: ye mighty ones, lords of the watchtowers of the universe, dread lords of the outer spaces, thou powerful god, thou gentle goddess, we invite you to our meeting (pause) o thou loving cerridwen. o thou mighty cernunnos, we gather (i stand) before you to (state intent) the circle is now perfect. notes adapted from farrars' eight sabbats for witches, but published all over the place in several versions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of

he gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, through suffering, and from long years, and from nobility of mind and of purpose. for the wise never grow old. thei

up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third to pass thee through this dread door. h grasps c ab

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

nt in the evolution of the human atom. the first was emphasised by the christ when he said "the kingdom of god is within you" thus pointing all human atoms to the centre of life or energy within themselves, and teaching them that from and through that centre they must expand and grow. each one of us is conscious of being centred within himself; he considers everything from his own standpoint, and the outer happenings, are mostly interesting just in so far as they concern himself. we deal with things as they affect us personally, and all that occurs to others at a certain stage of our evolution is important only as it concerns ourselves. that is the present stage of many and is characteristic of the majority; it is the period of intense individualism, and that in which the "i" concept is of

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

o the members of the hierarchy. methods of teaching. three departments of instruction watch over three parts of man's development. first: instruction is given tending to the disciplining of the life, the growth of character, the development of the microcosm along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the working of the cosmos. information as to the kingdoms of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in

are in the general plan. when the initiate, who occultly recalls, in his waking consciousness, a ceremonial fact, finds all these manifestations of increased growth and conscious realisation in himself, then the truth of his inner assurance is proven and substantiated to him. it must be remembered that this inner substantiation is of no value to anyone but the initiate. he has to prove himself to the outer world through his life of service and the work accomplished and thereby call forth from all his environing associates a recognition that will show itself in a sanctified emulation and a strenuous effort to tread the same path, actuated ever by the same motive, that of service and brotherhood, not self-aggrandisement and selfish acquirement. it- 59- initiation, human and solar copyright 1

in the final two stages those who are not of equal rank with the newly made initiate (such as first degree initiates at the initiation of a third degree member drop back to the rear of the hall of initiation at shamballa, and a "wall of silence" is built up through mantric energy between the two groups; a vacuum, so to speak, is formed, and nothing can then be transmitted from the inner group to the outer. the latter confine themselves to deep meditation and the chanting of certain formulas, and in the inner group around the hierophant a dual performance is taking place: a. the newly made initiate is taking the oath. b. certain words and secrets are being handed over to him. two types of oaths. all oaths connected with the occult hierarchy may be divided into two groups: 1. the oath of in

. b. oneness of vibration. c. identity in group affiliation. d. karmic links of long standing. e. ability to work in harmonious relation. superficially, this may appear one of the easiest of the rules, but in practice it is not so. mistakes are easily made, and the problem of working harmoniously in group alignment is not so simple as it may appear. egoic vibration and relationship may exist, yet the outer personalities may not harmonize. it is the work, then, of the applicant to strengthen the grip of his ego upon his personality, so that the esoteric group relation may become possible upon the physical plane. he will do this by the disciplining of his own personality, and not by the correction of his brothers. rule 10. the army of the voice, the devas in their serried ranks, work ceasele

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism. at the very beginning of the joint effort and after careful consideration it was decided between the tibetan (d.k) and a.a.b. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. this involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more piscean and authoritarian. the entire platform upon which esoteric t

festation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is triple, manifesting through the three above mentioned. b. a human being is equally triple, manifesting as spirit, soul and body, or monad, ego and personality. c. the atom of the scientist is also triple, being composed of a positive nucleus, the negative electrons, and the totality of the outer manifestation, the result of the relation of the other two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy is in motion and circulates. b. all forms in the solar system form part of the whole, and are not isolated units. c. this is the basis of brotherhood, of the communion of sa

on fifth of the great wheel the period set was reached. the lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels come forth and likewise do their work. the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till the sixth wheel and the seventh had passed it through their fires. the sons of god emerged from out their source, gazed on the sevenfold work, and stated it was good. the stone was set alone. in dual revolution moved the greater wheel. the fourth lord of the greater twelve handled the work of sevenfold fire "it is not fit" he said "merge thou this stone withi

t. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within s

governs his connection with other units or groups, and synthesis is the law of his inner self, of the life within the form. f. man finds his place within the group form. egoic groups and the heavenly men are formed by the aggregate of human and of deva units- 143- a treatise on cosmic fire copyright 1998 lucis trust g. his responsiveness to outer stimulation: a. electrical stimulation, affecting the outer form, or pranic response. b. magnetic stimulation, acting upon his subjective life. this emanates from his egoic group, and later from the heavenly man, in whose body he is a cell. c the united effect of these two stimulations, inducing steady growth and development. a man is distinguished therefore by: 1. his spheroidal shape. his ring-pass-not is definite and seen. 2. his internal arra

ALICE A BAILEY05 THE LIGHT OF THE SOUL

spiritual man when liberated from the qualities or gunas. 17. the consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss; and the soul, through identification. 18. a further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted. in this stage, the chitta is responsive only to subjective impressions. 19. the samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the gods, and those concerned with the concrete world. 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and

consciously identified with the one reality, and this in his physical brain. he finds that truth which is himself and which is the truth hidden in every form and in every kingdom of nature. thus he will eventually arrive (when knowledge of the soul itself is gained) at a knowledge of the all-soul and become one with it. 18. a further stage of samadhi is achieved when through one-pointed thought, the outer activity is quieted. in this stage the chitta is responsive only to subjective impressions. the word "samadhi" is subject to various interpretations, and is applied to different stages of yogi achievement. this makes it somewhat difficult for the average student when studying the various commentaries. perhaps one of the easiest ways to realise its meaning is to remember that the word "sa

the breathing exercises when emphasized to the exclusion of the previous three means to yoga (the commandments, rules and posture) have a definite effect upon the etheric centres and may lead to disastrous results. it is most necessary that students should follow the means of yoga in the order in which they are given by patanjali, and so see to it that the purificatory process, the discipline of the outer and inner life and one-pointedness of the mind should be aimed at, prior to attempting the regulation of the etheric vehicle through breathing, and the awakening of the centres. the work done through pranayama might briefly be stated to be the following: 1. the oxygenation of the blood and hence the cleansing of the blood currents and consequent physical health. 2. the bringing of the ph

e in the control of the psychic nature, and gives us the result achieved when the thinker, through the medium of the mind, the thinking principle, so dominates the senses that they have no independent expression of their own- 127- the light of the soul copyright 1998 lucis trust before attention, meditation and contemplation (the last three means of yoga) can be properly undertaken, not only must the outer conduct be corrected, not only must inner purity be arrived at, not only must the right attitude towards all things be cultivated and the life currents consequently controlled, but the capacity to subjugate the outgoing tendencies of the five senses must be worked at. so the aspirant is taught the right withdrawal or abstraction of the consciousness which is outgoing towards the world of

which snares the pilgrim for so long. when the aspirant can walk in the light, having found the light (the shekinah) within himself in the holy of holies, then the illusion is- 183- the light of the soul copyright 1998 lucis trust dissipated. it is of value to the student to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer world. since we can scientifically determine what are our real intentions, we need no more become the prey of self-deceptions..from now on, this possibility must become the conscious motive of life. hitherto it has not yet played that part. yet this precisely is all-important for the centre of consciousness determines the starting-point of man. wherever he shifts the emphasis within hims

ferent 'feel' of one's world if one is able to develop another habit of mind. it is, in short, the habit of seeing the invisible in the visible reality; the habit of penetrating surfaces- 16- from intellect to intuition copyright 1998 lucis trust of seeing through things to their initiating sources."11(22) men are now perhaps ready to penetrate beneath the surface and to carry their search within the outer form of nature to that which is its cause. we are perhaps, too apt to confuse the religious spirit with the mystic search. all clear thinking about life and about the great laws of nature, if carried forward with persistence and steadfastness, leads eventually into the mystic world, and this the foremost scientists of our day are beginning to realize. religion starts with the accepted hy

ife in nature, god as love, subjectively, and as plan and as purpose, and it is this that the unification, which meditation brings about reveals to man. through its ordered technique, man discovers that unity which is himself. through it, he later discovers his relation to the universe; he finds that his physical body and his vital energies are part and parcel of nature itself, which is, in fact, the outer garment of deity; he finds that his ability to love and to feel makes him aware of the love that pulses at the heart of all creation; and he discovers that- 24- from intellect to intuition copyright 1998 lucis trust his mind can give him the key which unlocks for him the door of understanding and that he can enter into the purposes and the plans which guide the mind of god himself. in fa

gized by the vital energy. as the race progresses, another "body" the mind body, comes into being and activity, and gradually assumes an active and natural control. like the physical and emotional organisms, this- 25- from intellect to intuition copyright 1998 lucis trust mental mechanism is at first entirely objective in its orientation, and swings into activity through impacts coming to it from the outer world, via the senses. becoming increasingly positive, it slowly and surely begins to dominate the other phenomenal aspects of man until the personality, in all its four aspects, is completed and unified as a functioning entity on the physical plane. when this happens, a crisis is reached and new developments and unfoldments become possible. all this time, the two energies of the soul, l

personalities are mystics at heart, and have passed through the mystical stage at some time or other in some life. as the intellect takes hold and the mind develops, this may temporarily fade into the background and be relegated for a time to the realm of the subconscious. but the emphasis is eventually and inevitably laid upon the will to know, and the drive of the life (no longer satisfied with the outer and external aspects of manifestation) is towards knowledge of the soul and the use of the mind in the apprehension of spiritual truth. the head and the heart become united in their endeavor. mind and pure reason are blended with love and devotion in an entire re-adjustment of the personality to a new realm of awareness. new states of consciousness are registered, a new phenomenal world

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth the mystic phrase which

d doctrines of the great world religions and the exoteric organisations; in government it is the sum total of the will of the people whatever that will may be, the formulated laws, and the exoteric administration; in education it is the will to learn, the arts and sciences, and the great exoteric educational systems; in philosophy it is the urge to wisdom, the interrelated schools of thought, and the outer presentation of the teachings. thus this eternal triplicity runs through every department of the manifested world, whether viewed as that which is tangible, or as that which is sensitive and coherent, or that which is energising. it is that intelligent activity which has been clumsily called "awareness; it is the capacity of awareness itself, involving as it does sensitive response to en

uched upon in the treatise on cosmic fire. to all of these the planetary web of life is responsive, and, when astrologers work in the occult way and consider the planetary horoscope, they will arrive more quickly at an understanding of the zodiacal and cosmic influences. the anima mundi is that which lies back of the web of life. the latter is but the physical symbol of that universal soul; it is the outer and visible sign of the inner reality, the concretion of the sensitive responsive entity which links spirit and matter together. this entity we call the universal soul, the middle principle from the standpoint of the planetary life. when we narrow the concept down to the human family, and consider the individual man, we call it the mediating principle, for the soul of mankind is not only

ered by us of prime importance, and are the two main requisites for all disciples, initiates and masters, plus the power of persistence. in our consideration of these rules, i am not so much interested in their application to the magical work itself as in training the magician, and in developing him from the standpoint of his own character. later we may get down to the application of knowledge to the outer manifestation of world forces, but now our objective is something different; i seek to interest the minds and brains (and therefore the lower self) of students in the higher self, thereby keying up their mental interest so that sufficient impetus is generated to enable them to go forward. also, let it not be forgotten that once the magic of the soul is grasped by the personality, that so

will be seen from a consideration of the above analysis that a very clear summation is given and that the student is started in his study of magic with a brief understanding of the past situation, his equipment and the method of approach. let us realize from the start the simplicity of the idea intended to be conveyed by my remarks hitherto. just as in the past the instrument and its relation to the outer world has been the paramount fact in the experience of the spiritual man, so now it is possible for a readjustment to take place wherein the outstanding fact will be the spiritual man, the solar angel or soul. it will also be realised that his relationship (through the form side) will be to the inner as well as the outer worlds. man has included in his relation only the form side of the

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

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

s its field of activity upon the astral plane. the complexity of this subject and the acuteness of the feeling evolved become therefore apparent. the seventh ray of ceremonial order or magic embodies a curious quality which is the outstanding characteristic of the particular life which ensouls this ray. it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an ad

pose; there is a consciousness of life. it is interesting to note in connection with the deity that this sensory response to environment provides the entire basis for astrology and for the effect of the constellations upon the solar system and the interplanetary forces. we might sum it all up in relation to man as follows: man's form nature reacts in its consciousness to the form nature of deity. the outer garment of the soul (physical, vital and psychic) is part of the outer garment of god. man's self-conscious soul is en rapport with the soul of all things. it is an integral part of the universal soul, and because of this can become aware of the conscious purpose of deity; can intelligently cooperate with the will of god, and thus work with the plan of evolution. man's spirit is one with

and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence will, however, reveal to him the magical work, and the next twenty five hundred years will bring about so much change and make possible the working of so many so-called "miracles" that even the outer appearance of the world will be- 59- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust profoundly altered; the vegetation and the animal life will be modified and developed, and much that is latent in the forms of both kingdoms will be brought into expression through the freer flow and the more intelligent manipulation of the energies which create a

its relation to probationary disciples on the physical plane, who are seen by the group as existing in group formation all over the world, no matter where its units may be; it is the body of teaching that can be made available, and its effect upon the collective mind of the thinkers of the race, that is of vital importance; it is the interplay between the subjective group of world workers and on the outer plane of objectivity the lovers of humanity which seems to us, the teachers, to be of supreme importance. the satisfying of individual aspiration, the meeting of the desire of the probationers and the feeding of spiritual ambition appeal to us not at all. the times are too serious, and the crisis too acute. it is of course a fact that there are today groups of aspirants receiving definit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

rt as esoteric and the remainder as exterior."3 we know much of the exoteric teaching. orthodox and theological christianity is founded on it, as are all the orthodox formulations of the great religions. when, however, the inner wisdom teaching is forgotten and the esoteric side is ignored, then the spirit and the living experimental experience disappear. we have been occupied with the details of the outer form of the faith, and have sadly forgotten the inner meaning which carries life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst

. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed and have come frequently to be regarded as symbolic in their nature. yet behind symbol and myth stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shiftin

t moment lies in the fact that many thousands stand thus prepared, and (given the needed instruction) could be initiated into the mysteries of god. a new unfoldment in consciousness is now possible; a new goal has arisen and governs the intentions of many. we are, as a race, definitely on our way towards some new knowledge, some fresh recognitions, and some deeper world of values. what happens on the outer plane of experience is indicative of a similar happening in a more subtle world of meaning. for this we must prepare. we have seen that the christian revelation unified in itself the teachings of the past. this, christ himself pointed out when he said "think not that i am come to destroy the law or the prophets: i am not come to destroy, but to fulfil."5 he embodied all the past, and rev

opened in the past to individuals, and humanity will enter into a new kingdom and stand before that mysterious presence whose light and wisdom shone forth before the world through the person of christ, and whose voice was heard at each of the five crises through which christ passed. then will mankind enter into the world of causes and of knowing. we shall dwell in the inner world of reality, and the outer appearance of physical living will be known to be only symbolic of inner conditions and happenings. then we shall begin to work and live as those who are initiate in the mysteries, and our lives will be regulated from the realm of reality where christ and his disciples of all time (the church invisible) guide and control human affairs- 20- from bethlehem to calvary copyright 1998 lucis t

ger man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all the enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning."26 such is our goal. such our glorious objective. how can we progress towards this consummation? what is the first step that we must take? in the words of an unknown poet "when thou canst see beneath the outer seeming the causes which to all effects give birth, when thou canst feel, in warmth of sunlight streaming the love of god, encircling all the earth, then know thyself initiate in the mysteries the wise men ever deemed of greatest worth" chapter two the first initiation. the birth at bethlehem key thought "except a man be born again, he cannot see the kingdom of god (st. john, iii.3- 21

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

nsciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as

f thought on these matters. it is apparent as we study, how this entire sequential process of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force

n in the three worlds. from the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until th

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

nd then the two are one. the angel stands entranced. ear to ear, breast to breast, right hand to left, the two (who are the three) produce the merging of their lives. glory shines forth. truth is revealed. the work is done. then man, who is the soul, cries forth with power 'i understand the way the inner way, the silent way, the manifested way, for these three ways are one. the plan proceeds upon the outer way; it shews itself. the whole will stand revealed. that plan i know. i will, with love and- 29- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust mind, to serve that plan" ray four "the angel of the presence stands in his beauty rare upon the lighted way. the glow of the presence pours throughout the field of combat and ends, in peace, the strif

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

is my earnest wish and desire. part iii as you face this opportunity in a world which is passing through a major crisis, i would like to state that it is necessary for all working brothers and disciples to have three things in mind if they are to work efficiently and as desired. first: disciples should know that the masters have three grades of workers. there are those doing the difficult work in the outer world. they materialise the forms through which the hierarchy can express its intentions and they make the human contacts. there are many such disciples and they are doing this work from their own free choice and because they have realised the immediate and coming need of humanity and have pledged themselves to serve. there are, secondly, those who act as links between the elder brothers

xtent of the work in which disciples and aspirants everywhere have been permitted to share? i would like briefly to enlarge somewhat upon this so as to make the picture clearer to your eyes in order that you may cooperate with greater intelligence, for this is above everything else group work. slowly and gradually, as far as you are all concerned, i have gathered together a band of disciples upon the outer plane. as the group thoughtform integrated and disciples responded to my call, found each other and began to work together, it became possible for me to go forward with my chosen work and carry forward the plans which i set myself when i took a certain initiation. first of all, the books were published and they came out in ordered sequence and provide a body of teaching and of truth whic

ion the only potent means of work and of far more potency and ultimate value than any legislation or emphasis upon authority. growing out of the integration of this new group, there is being formed in the world that "bridge- 27- discipleship in the new age- volume i copyright 1998 lucis trust of souls and servers" which will make possible the merging of the inner subjective hierarchy of souls and the outer world of humanity. this will constitute an actual fusion or blending and will mark the initiation of the human family through the achievement of its foremost pioneering members. this is the true "marriage in the heavens" of which mystical christianity speaks and the result of this fusion will be the manifestation of the fifth kingdom in nature, the kingdom of god. in the past history of

3. the recognition on a fairly large scale of the new group of world servers and their work. 4. the emergence as yet only in symbolic indication of the fifth or spiritual kingdom. 5. the forming of the skeleton structure of the new groups of disciples, the externalisation in embryo of the inner ashrams. these in the new age will multiply and so carry forward the work of integrating the inner and the outer groups and fostering the growth of the kingdom of god on earth. this will bring to public attention the fact of the restoration of the mysteries of initiation. the production of the outer form on earth, through the medium of books, of esoteric schools and the educating of public opinion has been committed to a group of us who form a part of the inner world government disciples and initia

of a sympathetic understanding and of mutual aid in the spiritual life can be developed. disciples are people of mature years from the standpoint of the soul, and, therefore, the pettinesses of life and small frictional difficulties will not be shared by you with each other. there should be no temptation to waste each other's time in idle talk. it is the broad and general outline of the plan for the outer work of these groups of disciples which should engage your thoughts and communications with each other. the groups planned will be of many different kinds and their work will be diversified and varied. i have for some time desired to write a little more fully about the groups which are forming in the world today, under direction of the masters. they will gradually make their appearance i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

acquiring facts past and present and of then learning to infer and gather from this mass of information, gradually accumulated, that which can be of practical use in any given situation. this process involves the fundamentals of our present educational systems. it is, secondly, a process of learning wisdom as an outgrowth of knowledge and of grasping understandingly the meaning which lies behind the outer imparted facts. it is the power to apply knowledge in such a manner that sane living and an understanding point of view, plus an intelligent technique of conduct, are the natural results. this also involves training for specialized activities, based upon innate tendencies, talents or genius. it is a process whereby unity or a sense of synthesis is cultivated. young people in the future w

s a terrible tale of cruelty, torture and wholesale murder and the treatment of the jews down the ages is one of the blackest chapters in human history. for it there is no excuse or condonation, and right thinking people everywhere are aware of this and are eagerly demanding that these persecutions end. the spiritual forces of the world and the spiritual leaders of humanity (both those working on the outer plane and those guiding from the inner side of the veil) are seeking a solution. the solution, however, will be found only when the jews themselves seek to find the way out and cease their present policy of demanding that the gentiles and christians make all the concessions, find the solution of the problem alone, and, unaided by the jews, bring the evil situation to an end. the jews voi

appearance? many such questions arise. much of what might be said in reply can be regarded by the sceptical and the orthodox as purely speculative. the present attitude of the churches would seem to negate any possibility of a universal religion at this time if ever; the divergences in doctrine and in the presented approach to god would appear to preclude any uniformity of approach. necessarily, the outer structure of the new world religion will be long in manifesting; there is little chance of its full emergence during the present generation. the signs, however, of its rising are already to be seen on the horizon, and the dawn of true thinking is revealing them; the blueprints are already drawn. the inner attitude of humanity and a few outer happenings indicate a true inner recognition o

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

an interest and thought about establishing the need, the objectives involved, the means to be employed. the resurrection period which the christ will inaugurate and which will constitute his unique work within which all his other activities will have their place will be the outcome of the fermentation and the germination going on in the world of men at this time, of which the many conferences are the outer evidence. it was these various unique conditions which the christ faced during the years of war when the need of humanity forced him to decide to hasten his coming. the unhappy state of the world as the result of centuries of selfishness and of the world war, the unique sensitivity which men everywhere were showing (as a result of the evolutionary process, the unique spread of knowledge

- 22- the reappearance of the christ copyright 1998 lucis trust characteristics of our civilisation and its many gifts to man. the early signs of his approach with his disciples can already be discerned by those who note and rightly interpret the signs of the times. there is (among these signs) the coming together spiritually of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and controversy. the general staff of the christ is already active in the form of the new group of world servers; they are as potent a body of foreru

nt its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ignorant creation, but as the christ, the founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who hav

eased initial difficulties but leading eventually to a definite reorganisation of the national or planetary life. their effects will be primarily physical; they will bring about a new world in which the evidences of war will have disappeared, the physical health of men and animals will be bettered, and cities and villages will be rebuilt. their objective is the production of the new earth and all the outer evidences of an inflowing new life. following this inflow, at the time of the full moon of the buddha in may 1945, the forces of enlightenment became active, and light began to stream into the minds of men. these are, in reality, the energies which initiate the new world education. those first to be affected by them are the great educational movements, the forums of the people in all lan

ill are also to be found everywhere, ready to be guided into constructive activity and to be the agents, gradually trained and educated, for the establishing of that which has never yet before truly existed right human relations. thus from the highest spiritual being upon our planet, through the graded spiritual groups of enlightened and perfected men who work upon the inner side of life, on into the outer world of daily living where thinking, loving men and women serve, the tide of the new life sweeps. the plan is ready for immediate application and intelligent implementing; the workers are there and the power to work is adequate to the need. above all else, the hierarchy stands and the christ stands ready to issue forth and demonstrate reality. iv. christ, as the unifier of east and west

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now

ly mean that you are seeing the picture as it is in reality. you are seeing what is superficial, temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, consider these forces and their originating centres, and thus acquire perhaps a new vision and a more constructive point of view. 1. the influence of the rays today. first: the most obvious and powerful force in the world today is that of the first ray of w

. they do not embody the spiritual values as they truly exist. consequently the dreadful nature of the lower expressions of the sixth ray and the control by the forces of separativeness (which are ever the outstanding characteristic of the lower sixth ray activity) can be seen nowhere more potently than in religious and church history with its hatreds and bigotry, its pomp and luxurious appeal to the outer ear and eye, and its separativeness from- 21- the destiny of the nations copyright 1998 lucis trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the

ife and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the l

nd the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the holy. i would like to enlarge somewhat upon this subject of the centres through which spiritual energy is today flowing, but it must be remembered that the theme with which we are now occupied is one of general interest but not of individual moment. arguing as one ever should from the universal to the particular, it is essential t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

iately respond. the continuance of the inflow of the light of the intuition will draw forth, esoterically speaking, into the light of day every cell which is so constituted that it will respond. ii. the mode of awakening the intuition there are many ways in which the intuition can be drawn into activity, and one of the most useful and potent is the study and interpretation of symbols. symbols are the outer and visible forms of the inner spiritual realities, and when facility in discovering the reality behind any specific form has been gained, that very fact will indicate the awakening of the intuition. first ray people belong to what is called the "destroyer ray" and the power of the first aspect, which is the power to bring to an end, flows through them. they will have a tendency to destr

ou believe that through the use of this method you may learn to work more intelligently with the plan and become a better helper of your fellowman? what is there in this objective world that is not the inadequate symbol of a divine idea? what have we in our outer manifestation but the visible sign (at some stage of the evolving purpose) of the plan of the creating deity? what are you yourself but the outer expression of a divine idea? we must learn to see symbols all around us and then to penetrate behind the symbol to the idea which it should express. there is however a technique of study which may be of service to you as you attempt to arrive at an idea and thus study conceptually the many symbols by which we are surrounded. it is largely the technique for which meditation should have pr

ets steadily stronger. this stage only takes place ages later when the aspirant is about to re-orient himself to truth and to take the first steps towards the probationary path. it is a correspondence towards the end of the path of evolution to the stage above mentioned, but the man experiencing it is a very different person to the one who now seeks synthesis in the materialisation of beauty upon the outer plane. the subtle man is now becoming dominant. secondly: the stage wherein the man first of all becomes aware of the duality which can be expressed by the words "the man and the forces" he becomes alive to the fact that he and all humanity are the victims of forces and energies over which they have no control and which drive men hither and thither. he becomes aware also of forces and en

instead of intuition. the glamour of musical perception. the glamour of the pairs of opposites, in the higher sense. ray v. the glamour of materiality, or over-emphasis of form. the glamour of the intellect. the glamour of knowledge and of definition. the glamour of assurance, based on a narrow point of view. the glamour of the form which hides reality. the glamour of organisation. the glamour of the outer, which hides the inner- 73- glamour: a world problem copyright 1998 lucis trust ray vi. the glamour of devotion. the glamour of adherence to forms and persons. the glamour of idealism. the glamour of loyalties, of creeds. the glamour of emotional response. the glamour of sentimentality. the glamour of interference. the glamour of the lower pairs of opposites. the glamour of world saviour

r you will or no; the issue lies in your hands and in your planned destiny planned by your souls. your problem is essentially that of learning to handle the dweller on the threshold and of ascertaining the procedures and the processes whereby the momentous activity of fusion can take place. through the medium of this fusion the dweller "disappears and is no more seen, though still he functions on the outer plane, the agent of the angel; the light absorbs the dweller, and into obscuration radiant yet magnetic this ancient form of life dissolves though keeping still its form; it rests and works but is not now itself" such are the paradoxical statements of the old commentary. i have earlier defined for you in as simple terms as possible the nature of the dweller. i would like, however, to enl

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

lucis trust endnotes 1 discipleship in the new age, vol. i, pp. 583-584- 164- glamour: a world probascopyright 1998 lucis trust telepathy and the etheric vehicle by alice a. bailey copyright 1950 by lucis trust copyright renewed 1978 by lucis trust teaching on telepathy i. the field of telepathic interplay one of the characteristics, distinguishing the group of world servers and knowers, is that the outer organisation which holds them integrated is practically non-existent. they are held together by the inner structure of thought and by a telepathic medium of inter-relation. the great ones, whom we all seek to serve, are thus linked, and can at the slightest need and with the least expenditure of force get en rapport with each other. they are all tuned to a particular vibration. in the ne

rgy body of our planet. in approaching, therefore, the subject of telepathy, it must be carefully borne in mind that the etheric body of every form in nature is an integral part of the substantial form of god himself not the dense physical form, but what the esotericists regard as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part of the etheric body of the planet itself and consequently of the solar system. through this medium, every human being is basically related to every other expression of the divine life, minute or great. the function of the etheric body is to receive energy impulses and to be swept into activit

works through his disciples. he impresses them simultaneously with an idea or an aspect of truth. by watching their reactions, he can gauge the united activity of the group and the simultaneity of their response. 9. telepathic work between subjective and objective groups. i do not refer here to the contact between an inner group of disciples, functioning consciously on the subjective levels, and the outer form that group takes. i refer to an inner group and a different outer group or groups. these groups, on both levels, can be either good or bad, according to the quality or calibre of the group personnel and their motives. this opens up a wide range of contacts and is one of the ways in which the hierarchy of masters work, as individuals. it is, however, not possible for groups upon the

terruption of impression" and this "interference with the divine circulatory flow" which (as i have said above) is responsible for sin, for disease, and for all the various factors which make humanity today what it is. when the free flow of divine energy, of divine interplay and of spiritual purpose is re-established, then evil will disappear and the will-to-good will become factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of sc

e first solar system and is the best proven and the best known energy in manifestation. it is the medium for activity in all forms through which the planetary logos expresses himself; it is the result of the activity of the divine mind, as that peculiar type of divine energy plays upon and through all atoms and upon all atomic forms. the fission of the nucleus of the atom in the past few years is the outer sign or demonstration that humanity has "encompassed" the divine mind and can now move on to "encompass" the love or the attractive nature of divinity. ponder upon this statement. i know not what word to use but encompass and it is entirely inadequate. a new and deeper esoteric terminology is badly needed. if you will work with and reflect upon these three fundamental energies and search

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

"appearances of things as they are" and the destiny of our planet, of the kingdoms in nature and of humanity as a whole these will constitute the major part of our theme. it is immaterial to me whether modern astrologers accept or reject these presented ideas. i will endeavour to give you certain facts as the hierarchy recognises them; i will indicate, if i can, the subjective realities of which the outer illusion is but the phenomenal appearance, conditioned by men's thoughts throughout the ages; i will emphasise the fact of the livingness of the sources from which all the energies and forces which play upon our planet flow and emanate; i will endeavour, above all else, to demonstrate to you that all-pervading unity and that underlying synthesis which is the basis of all religions and of

is way we can arrive at a faint comprehension of the basic and underlying truth. students should never forget the law of analogy as an interpretive agency. esotericism teaches (and modern science is rapidly arriving at the same conclusion) that underlying the physical body and its comprehensive and intricate system of nerves is a vital or etheric body which is the counterpart and the true form of the outer and tangible phenomenal aspect. it is likewise the medium for the transmission of force to all parts of the human frame and the agent of the indwelling life and consciousness. it determines and conditions the physical body, for it is itself the repository and the transmitter of energy from the various subjective aspects of man and also from the environment in which man (both inner and ou

ly one factor among many) pour through the etheric body of the individual man upon the physical plane, and- 7- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust condition his outer expression, activities, and qualities, so do the varying forces of the universe pour through every part of the etheric body of that entity we call space and condition and determine the outer expression, the activities and qualities of every form found within the cosmic periphery. the second point i would make is that within the human etheric body there are to be found seven major force centres which are in the nature of distributing agencies and electrical batteries, providing dynamic force and qualitative energy to the man; they produce definite effects upon his outer physi

the power to respond to the soul. then, from the angle of that soul, the man must learn to control circumstance and the attendant reactions of the personality. the following attitudes and positions taken by the esoteric astrologer should also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumstances. when correctly interpreted for the average man and for the unevolved man, they can and do indicate the personality destiny and fate; they do condition and completely control the man who has no conscious soul experience. the moment that a man becomes aware of his own soul and is endeavouring to control his own "path in life" the influence of the planets, per se, defini

ng states and those circumstances which give opportunity for the development and eventually the control of the form side of life- 31- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust secondly, the twelve constellations are concerned primarily with the stimulation of the soul within the form, producing subjective activity which, in its turn, causes changes in the outer expression, through the fusion of the energy of the constellation with the energy of the planets. the effect produced falls into two stages: 1. the first stage wherein the sun sign dominates the man and he is gradually fitted to respond to the soul. his latent possibilities for this life are unfolded. the effect of the sun sign is sometimes called "the potency of the sun of probability"

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

how triumphantly she opened herself to receive the impact of many types of destructive forces so rampant in this time of world turmoil and how amazingly she transmuted them, thus safeguarding all those hard pressed, struggling aspirants and younger disciples who have come to her and to her school through the years. by far the greater part of her life work has always been subjective. we have seen the outer effects, watched the outer comings and goings, helped her and loved her, sometimes criticised, sometimes complained, but always gone on, with her and because of her, yet a little higher and a- 2- the unfinished autobiography copyright 1998 lucis trust little better than would otherwise have been the case. we are all very human and she was very human too. why did she suffer? because her c

sters and who had never been in touch with the t.s. and had never even heard of it. just as i thought i had found a centre of spiritual light and understanding, i discovered i had wandered into another sect. we discovered then that the e.s. completely dominated the t.s. members were good members if, and only if, they accepted the authority of the e.s. if they agreed with all the pronouncements of the outer head and if they gave their loyalty to the people that the heads of the e.s. in every country endorsed. some of their pronouncements seemed ridiculous. many of the people endorsed were mediocre to the nth degree. a number who were looked up to as initiates were not particularly intelligent or loving, and love and intelligence, in full measure, are the hall-mark of the initiate. amongst t

dual. a strong phase of psychism was sweeping through the society due to the psychic pronouncements of mr. leadbeater and his extraordinary control over mrs. besant. the aftermath of the leadbeater scandal was still causing much talk. mrs. besant's pronouncements about krishnamurti were splitting the society wide open. orders were going out from adyar, based upon what were claimed to be orders to the outer head by one of the masters, that every member of the theosophical society had to throw his interests into one or all of the three modes of work the co-masonic order, the order of service and an educational movement. if you did not do so you were regarded as being disloyal, inattentive to the requests of the masters and a bad theosophist. books were being published at adyar by mr. leadbea

alue, will find their schools in the discard and this can be seen happening everywhere today. those who can realise the situation and can register the vision of the future will move forward to increased usefulness, to vital reconstruction and to greater service. i. some definitions of esotericism the words "esoteric" and "occult" signify "that which is hidden; they indicate that which lies behind the outer seeming and point to the causes which produce appearance and effects; they are concerned with the subtler world of energies and forces which all outer forms veil and hide. they deal with that which must be known before the initiate-consciousness can be developed. emphasis in the past has been upon subjective but nevertheless material forces (hidden within the human being, and frequently

easure and the quality of the service rendered by the disciple to his fellow-men. this is a point oft overlooked by teachers, who lay the emphasis upon the personal attainment of the individual and upon individual perfection. the new schools, now forming, are preoccupied with training men to meet world need and to serve spiritually, upon the following four levels of conscious activity. a. that of the outer world. the disciple is taught to live normally, practically, effectively and spiritually in the everyday world. he is never a freak or a crank. b. that of the world of meaning. the disciple is taught the why and the wherefore of circumstances and happenings both individual and universal. he is thus trained to act as an interpreter of events and to function as a light bearer. c. that of t

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

(except in a few rare cases) in lack of vitality or in too much stimulation, and in the realm of feeling, of desires (thwarted or over-indulged) and in the moods, suppressions, or expressions of the deep-seated longings, irritations, secret delights and the many hidden impulses which emanate from the desire life of the subject. this urge to be and to have has first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been constructed essentially for physical ends, to serve more subjective purposes. this again produces trouble, and only when man realises that within the outer physical sheath there exist other bodies which serve more subtle response purposes will we see the gradual readjustment and health of the physical body. with

an outside party, and should be passive, quiescent and negative- 10- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust secondly, there is the appearance of the work and methods of the modern psychologist, who seeks to deal with subjective conditions and to straighten out those wrong attitudes of mind, those inhibitions, psychoses, and complexes which bring about the outer states or disease, the morbid conditions and neurotic and mental disasters. under this method, the patient is taught to cooperate as much as he can with the psychologist, so that he may arrive at a proper understanding of himself, and so learn to eradicate those inner compelling situations which are responsible for the outer results. he is trained to be positive and active, and this is a

isasters. under this method, the patient is taught to cooperate as much as he can with the psychologist, so that he may arrive at a proper understanding of himself, and so learn to eradicate those inner compelling situations which are responsible for the outer results. he is trained to be positive and active, and this is a great step in the right direction. the tendency to combine psychology with the outer physical treatment is sound and right. thirdly, the highest and the newest method is that of calling into positive activity a man's own soul. the true and the future healing is brought about when the life of the soul can flow without any impediment and hindrance throughout every aspect of the form nature. it can then vitalise it with its potency, and can also eliminate those congestions

those conditions which pre-dispose them to disease, as individuals. at present, the race is astrally polarised. the emotional sentient nature is all-powerful in the masses. this leads to a relatively negative etheric body which is tuned in on the entire etheric substance of the planet. this substance, which underlies all forms, is simply a transferring and transmitting agency for vital energy to the outer dense physical body. energy sweeps through this etheric substance, free from all control by the individual human being, and quite unrealised by him because his focus of attention is astral. from the astral or emotional state of consciousness, much concerning individual physical conditions can be deduced. we must, however, eliminate those ills which are group ills and which have swept int

this time; all such information you can gather from the ordinary textbooks, if you so choose, and these you can study, if you care to do so. i find it personally not particularly satisfying. we will start with the premise that there is disease; that disease is an effect of inner causes; that man has made as vast strides in the understanding of the effect of these causes as they produce changes in the outer garment of man, as science has made in the understanding of the outer garment of god, the world of phenomenal nature. the ameliorative and palliative and curative work of medicine and surgery are proved beyond all controversial discussion. the methods employed, such as the vivisection of animals, may rightly cause distress. in spite of all this the indebtedness of mankind to the medical

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ts. i can but indicate the ideal, and in so doing i run the risk of producing an effect of being so visionary that any approach under our present system might be regarded as impossible. in answer to the first question, the prime function of all educators is twofold: 1. to train the brain to respond intelligently to impressions coming to it via the sense apparatus and so carrying information about the outer tangible world. 2. to train the mind so that it can fulfill three duties: a. deal intelligently with information relayed to it by the brain- 11- education in the new age copyright 1998 lucis trust b. create thoughtforms in response to impulses emanating from the physical planes; to emotional reactions set in motion by the feeling-desire nature; to the thought world, in which the man's en

eir group obligations- 13- education in the new age copyright 1998 lucis trust 5. spiritually. by this i mean that the apparent age of the soul under consideration will be studied, and the place on the ladder of evolution will be approximately noted; mystical and introspective tendencies will be considered and their apparent lack noted. coordination between: a. brain and the response apparatus in the outer world of phenomena, b. brain and desire impulses, plus emotional reactions, c. brain and mind and the world of thought, d. brain, mind and soul, will be carefully investigated so as to bring the entire equipment of the child, latent or developed, into functioning activity and to unify it into a whole. the third question asks "what is the process of the unfoldment of the intellect in man?

y, be it man, god or a crystal. the other thread (the antahkarana) embodies the response of the consciousness within the form to a steadily expanding range of contacts within the environing whole. the sutratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at s

iation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the basic dualities has taken place. it is the thread which is woven as a result of the appearance of life in form upon the physical plane. speaking again symbolically, it might be said that the sutratma works from above downward and is the precipitation of life into the outer manifestation. the antahkarana is woven, evolved, and created as the result of this primary creation, and works- 23- education in the new age copyright 1998 lucis trust from below upwards, from the without to the within, from the world of exoteric phenomena into the world of subjective realities and of meaning. this "path of return" by means of which the race is withdrawn from outer emph

of energy, coloured by conscious sentient response, is later coloured by the discriminating consciousness of the mind, and this produces that inner integration which makes man eventually an efficient thinking being. at first, this thread is used purely for lower selfish interests; it steadily gets stronger and more potent as time goes on, until it is a definite, clear, strong thread reaching from the outer physical life, from a point within the brain, straight through to the inner mechanism. this thread, however, is not identified with the mechanism, but with the consciousness in man. through the means of this thread a man becomes aware of his emotional life in its many forms (note this phraseology, and through it he becomes aware of the world of thought; he learns to think and begins to f

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

i do not psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those who can function in the world of meaning. these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its plac

periment of group initiation. i would like, therefore, to make the whole plan clearer and indicate anew the lines along which the training given will go. this might be called the exoteric aspect of the esoteric training, for much must and will transpire upon the inner planes in the inner ashram about which nothing can be said and which will be individual as well as group expansion. i will outline the outer processes in the order of their present importance, and this in its turn is determined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult

ming to requirements is entirely your personal affair. each of you can be active or inactive as it seems best to you, but i would remind you that whatever you do affects your group either constructively or adversely. 2. there are outer processes at work which are effects of inner happenings in your own souls, in the ashram and in the hierarchy itself. my task is to aid you in fusing the inner and the outer events so as to bring about a true expression of the facts as they are in your life, in the ashram life and in the hierarchy. your task is to develop sensitivity in these three classes of spiritual events. 3. the group is the factor of importance and, as i said, increasingly the individual life of the disciple lessens and his group awareness and sensitivity increases. bear this in mind a

f the full moon, i will ask you to begin to cultivate that inner attitude of poised re-collectedness which will lay the right foundation for further work and which will help to shift the focus of the attention from the objective to the subjective work. it is an attitude more than an activity. ponder on this phrase. it is a state of consciousness which can be carried forward, no matter what may be the outer activity or interests, and it involves no outer silence, or cessation of normal behaviour. it is part of the training which has for its goal the living (by the disciple) of a dual life a life of active participation in world affairs and a life of intense mental and spiritual preoccupation. make a most definite effort during these two days to step up your consciousness a little higher at

new age- volume ii copyright 1998 lucis trust reached his high water mark and is passing through a period definitely temporary of retrogression or of recession. next life will see him pass triumphantly his present point of attainment, leaving him stabilised upon the way. he remains, therefore, tenuously linked with the new seed group a linking which is stronger upon the subjective side than upon the outer. three of your comrades in the earlier groups have rejoined the group; the demand of their souls for reinstatement has been recognised by me and has evoked from me due response. their linking with the group was not tenuous but was a strongly knit cable. h.s.d. has again taken her place among you, having learnt some measure of inner calm and mental poise. l.t.s-k, i felt, needed the prote

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

every nation and found functioning throughout the entire world. the two thoughts which i seek to impress upon your minds are, first, the re-establishing of this closer relation, and secondly, the work of a practical kind that each of you can do to bring about this general recognition. i seek to emphasise the point that the final activity which will bring about this spiritual event must come from the outer plane of physical life. all of us who are occupied with the plan for "the next three years" are seeking earnestly for those who can help us and to whom appeal can be made for the putting forth of that final last effort which will bring the desired and anticipated result. i would preface what i have to say with the reminder that i only make a suggestion and that naught that i say carries

can salvage a distressed world and bring light and understanding to humanity. as to this, i need say no more- 15- the externalisation of the hierarchy copyright 1998 lucis trust all of you have read the plan as it is embodied in the pamphlet, and the challenge to faith and the appeal to your service is before you. the next two years will see the decision as to whether the fusion of the inner and the outer groups of world servers can be made, or whether more time must elapse before the earlier ancient cooperation between the hierarchy and humanity can be re-established. i speak with love and almost anxiety, and with a wider knowledge of the present urgency than you can possibly have. i couch what i have to say to you in the form of certain questions, which i ask that you should put to your

ess as that consciousness works out in physical plane awareness, physical plane adjustments, relationships and methods of living. a culture is essentially an expression of the intellectually and vitally mental significances and the state of consciousness of the mentally polarised people of the race, of the intelligentsia or of those who constitute the link between the inner world of soul life and the outer world of tangible phenomena. in those words the raison d' tre of the mental plane is concisely stated. its function in this connection will be increasingly understood during the next few decades. the masses are negative to the plane of desire and of feeling, and the civilisation of any age is largely the exteriorisation of that particular level of consciousness. the intelligentsia are po

enomenal world and the world of spiritual realities. the problem before the hierarchy at the beginning of the new or aquarian age was how to fuse and blend these two distinct groups, attitudes or states of consciousness so that from their fusion a third group could emerge which would be exterior in its activity and yet consciously alive to the interior values; they should be able to function upon the outer plane of appearances and, at the same time, be equally awake and active upon the inner plane of reality and of spiritual living. this type of dual functioning is the easiest activity for the members of the hierarchy and constitutes the sine qua non prior to association with that hierarchy. it was realised that many people could be trained in the appreciation of this possibility and slowl

old demand or opportunity mentioned above. 1. they conceal and nurture the germ or seed of the new civilisation of the aquarian age. 2. they bridge between the old groups and the new group, between the mass of men (of whom the foremost find their way into the new group of world servers) and the planetary hierarchy. 3. they will constitute in the future an aspect of the hierarchy and its work upon the outer physical plane. you will note that the first opportunity concerns the spirit aspect or the vital impulsive life aspect of divinity; that the second concerns the soul aspect or the subjective consciousness aspect of divinity; whilst the third concerns the body aspect or the physical expression, through consciousness, of the divine life. the first three groups which i have formed are inten

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

in lies a distinction which you will some day have to grasp. this group love is based upon the egoic aspect of the will to which we give the name "sacrificial love" this does not connote happy relationships between individual members of the group. it might, presumably, lead to unhappy outer, superficial interplay, but basically it leads to an unalterably staunch loyalty, underlying the surface of the outer life. the master's influence, as he seeks to aid his disciple, always produces transitory turmoil transitory from the angle of the soul, but frequently appalling from the angle of the personality. similarly, the projection of the life and influence of any senior disciple into the periphery or aura of the aspirant or lesser disciple is in its degree likewise disturbing and upsetting; this

ch is related to thought power and to thoughtform building. only initiates of the highest degree such as the three great lords have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that they themselves are members of the council at shamballa and are individually registrants of the purpose. the annual appearance of the lord buddha is the outer demonstration or symbol of the emergence of this science of invocation and evocation in the waking consciousness of humanity. prayer is the dim, faint and inadequate expression of this; affirmation of divinity in order to gain material well-being is a distortion of this truth. this needs to be remembered. the true significance of this emerging science is that, in the early or first stage

way of the higher unfoldment, of which the first step is contact with shamballa, involving the fusion of his self-will and his spiritual will with the will of god. at the third initiation he stands before the one initiator, the lord of the world, and "sees his star shine forth" and hears the sound which to quote the old commentary..pours forth from that central point of power where substance and the outer life have met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the blending) music had its start within the sphere of blending and of being thus created "man only hears the distant sound and knows it not for what it is. the disciple hears the sound and sees its form. the one who stands for the

ion of himself for so doing, plus a sense of superiority to those who are not so disciplined, are all indicative of essential weaknesses. his fanaticism, latent or expressed, emerges in his consciousness with clarity, and when he is sincere he is conscious of having brought about a measure of physical purity; but at the same time, he is left with the awareness that he perhaps may be starting with the outer and the obvious when he should be beginning with the inner and with that which is not so easily contacted or expressed. this is a great and most important lesson. it is also an interesting illustration of the technique of the masters, whereby they permit a fallacy to remain uncorrected (because it is originated by the disciple himself and must be dissipated by him also) and the use of la

of myself (the master d.k) and three senior and initiated disciples; the objective is the unfoldment of group awareness and of loving understanding, in order that the forms prepared and conditioned under the supervision of the master r. may be sensitised and become increasingly conscious of reality through the development of an inner mechanism of light which in its turn will condition and develop the outer mechanism of contact. ashrams on atmic levels are under the control of the master m, who fosters the will aspect within the developed forms and who (as the old commentary expresses it "adds darkness unto light so that the stars appear, for in the light the- 110- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust stars shine not, but in the dar

ALICE BAILEY THE LABOURS OF HERCULES

hey give us the clue to the working out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible energies through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay

outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the sel

e was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of hercules cause and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and

f his existence. the testimony of the mystics of all time and races is so vast that it now in itself constitutes a body of proven facts and cannot be gainsaid. the scientific investigators have sought through a knowledge of the form to find truth, and have brought us to a position of wide knowledge and at the same time to a paralleling conception of our profound ignorance. we have learned much of the outer garment of god through physics, chemistry, biology and other sciences, but we have struggled into a realm where all appears to be hypothesis and inference. all that we surely know is that all forms are aspects of energy; that there is an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man hims

rch, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consc

ANALYSIS OF THE 5 6 INITIATION

erated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order

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

dless of these uncertainties, tsiu marpo has an understandably strong presence at samy monastery. de nebesky-wojkowitz provides an evocative account of the temple at samy that houses tsiu marpo, called the jokwukhang (lcog dbug khang. it is here that the samy oracle of tsiu marpo once resided: the most important medium of tsi u dmar po resides at samye in the so-called tsi u dmar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on the lower floor, next to the mgon khang,49 lies a room which is opened only once a year, at the time when the so-called glud gong [person embodying a ransom ritual] arrives at 47 however, it is significant that tsiu marpo s root tantra and accompany

in all lands both pure and profane, and ultimately in the minds of the buddhas, which ma..alas equally represent. as its etymology indicates, a ma..ala is a circle that represents the cosmogram of a buddha or bodhisattva. the central deity can either represent a practitioner s tutelary deity or anyone from the panoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..ala encompasses a smaller square that represents the palace of the central deity. four ornate gateways (skt. tora.a) mark the entrances of the four cardinal directions. in most ma..alas, this main circle and square are elaborated with further concentric layers. within the palace that is the square, another circle is situated that is then divided into nine sectors. these s

1.14 chapter 4: mantra 1.15 chapter 5: characteristics and stages of approach and accomplishment 1.16 chapter 6: essential view and conduct 1.17 chapter 7: transmission 1.2 colophon 2. part ii: accompanying s.dhanas 2.1. preliminaries 2.11. sending forth the dogs of the seven might demon attendants 2.12. drawing the circle of protection 2.2. the great violence demon accomplishment cycle based on the outer propitiations 2.21. a. introduction: the four stages b. first stage [summon] by means of the outer offerings 2.22. second stage [summon] by means of the inner cane whip 2.23. third stage [summon] by means of secret life stone and life wheel 2.24. a. fourth stage [summon] by means of the ultimate red spear lasso b. secret text 74 2.25. colophon 2.3. s.dhana of violence demon offerings 2.4

ction is drawn, the s.dhana practices that accompany the tantra can be conducted. again, it is the ritual conduct of these s.dhanas that is performed during the central point of the ritual outlined in the fifth chapter of the tantra. 128 see bentor 1996, p. 2. 129 see beyer 1978, pp. 415-416, 456-457 for more on circles of protection. 79 2.2. the great violence demon accomplishment cycle based on the outer offerings 2.21. a. introduction: the four stages b. first stage [summon] by means of the outer offerings the first s.dhana is a preliminary text that provides the basic propitiation formula by which tsiu marpo and his riders are summoned and entreated. this s.dhana does not have specific chapters as does the tantra, but is nonetheless partitioned by stages, framed by an introduction and

and his riders are summoned and entreated. this s.dhana does not have specific chapters as does the tantra, but is nonetheless partitioned by stages, framed by an introduction and a concluding statement on the secret text. the introduction outlines four so-called scrolls that are the four stages by which tsiu marpo and his retinue are summoned and directed toward the ritual goal. the first stage, the outer offerings, initially attracts tsiu marpo and his riders, who assemble before the ritual performer. these offerings are the golden and turquoise drinks, signified by bowls of colored water or beer. 2.22. second stage [summon] by means of the inner cane whip the second stage, the inner cane whip, lures the deities further by striking a ritual whip during the mantra recitation, followed by

BLAVATSKY H P ANTHROPOGENESIS

n, the a-sexual from the sexless- thus was, o lanoo, the second race produced. 20. their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when the race became old, the old waters mixed with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the e

rishi[[footnote continued on next page[[vol. 2, page] 79 the living spiritual fire. alone who could complete man, i.e, make of him a self-conscious, almost a divine being- god on earth. the barhishad, though possessed of creative fire, were devoid of the higher mahat-mic element. being on a level with the lower principles- those which precede gross objective matter- they could only give birth to the outer man, or rather to the model of the physical, the astral man. thus, though we see them intrusted with the task by brahma (the collective mahat or universal divine mind, the "mystery of creation" is repeated on earth, only in an inverted sense, as in a mirror. it is those who are unable to create the spiritual immortal man, who project the senseless model (the astral) of the physical being

[vol. 2, page] 121 leda, castor and pollux. of the brahmanical system, as the title is a reference to their mode of birth, these pitris being stated to have issued from brahma's "body of twilight (see the puranas- 21. when the race became old, the old waters mixed with the fresher waters (a; when the drops became turbid, they vanished and disappeared, in the new stream, in the hot stream of life. the outer of the first became the inner of the second (b. the old wing became the shadow, and the shadow of the wing (c (a) the old (primitive) race merged in the second race, and became one with it (b) this is the mysterious process of transformation and evolution of mankind. the material of the first forms- shadowy, ethereal, and negative- was drawn or absorbed into, and thus became the compleme

fourth race may have been threeeyed, without having necessarily a third eye in the middle of the brow, like the legendary cyclops, is also furnished by science. to the occultists who believe that spiritual and psychic involution proceeds on parallel lines with physical evolution; that the inner senses- innate in the first human races- atrophied during racial growth and the material development of the outer senses; to the student of esoteric symbology, finally, this statement is no conjecture or possibility, but simply a phase of the law of growth, a proven fact, in short. they understand the meaning of this passage in the commentaries which says "there were four-armed human creatures in those early days of the male-females (hermaphrodites; with one head, yet three eyes. they could see befo

al cavity, which continues open at the back part opposite the entrance of the sylvian aqueduct. this cleft or fissure is the third ventricle. behind, the two thalami continue united by the posterior commissure, which is distinguishable about the end of the third month, and also by the peduncles of the pineal gland "at an early period the optic tracts may be recognised as hollow prolongations from the outer part of the wall of the thalami while they are still vesicular. at the fourth month these tracts are distinctly formed. they subsequently are prolonged backwards into connection with the corpora quadrigemina "the formation of the pineal gland and pituitary body presents some of the most interesting phenomena which are connected with the development of the thalamencephalon" the above is s

BLAVATSKY H P COSMOGENESIS

- the latter of which consist, in the exoteric division, of three (spirit, soul, and body, and, in the esoteric calculation, of seven principles- three rays of the essence and four aspects* those who have studied mr. sinnett's "esoteric buddhism" can easily grasp the nomenclature. there are two esoteric schools- or rather one school, divided into two parts- one for the inner lanoos, the other for the outer or semi-lay chelas beyond the himalayas; the first teaching a septenary, the other a six-fold division of human principles. from a cosmic point of view, fohat taking "five strides" refers here to the five upper planes of consciousness and being, the sixth and the seventh (counting downwards) being the astral and the terrestrial, or the two lower planes (b "four winged wheels at each corn

, to human perception, invisible organisms. the latter are considered as the "spirits of atoms" for they are the first remove (backwards) from the physical atom- sentient, if not intelligent creatures. they are all subject to karma, and have to work it out through every cycle. for, as the doctrine teaches, there are no such privileged beings in the universe, whether in our or in other systems, in the outer or the inner worlds* as the angels of the western religion and the judean. a dhyan chohan has to become one; he cannot be born or appear suddenly on the plane of life as a fullblown angel. the celestial hierarchy of the present manvantara will find itself transferred in the next cycle of life into higher, superior worlds, and will make room for a new hierarchy, composed of the elect ones

is to enunciate truth only in the second proposition. the first is erroneous; for if all that exists was evolved through (or via) it, it is not the astral light. the latter is not the container of all things but only the reflector, at best, of this all. eliphas levi writes "the great magic agent is the fourth emanation of the life principle (we say- it is the first in the inner, and the second in the outer (our) universe, of which the sun is the third form. for the day-star (the sun) is only the reflection and material shadow of the central sun of truth, which illuminates the intellectual (invisible) world of spirit and which itself is but a gleam borrowed from the absolute" so far he is right enough. but when the great authority of the western kabalists adds that nevertheless "it is not t

oaches the sun, is thrown out sometimes to a length of 90 millions of miles in a few hours. and what is remarkable, this tail is thrown out against the force of gravity by some repulsive force, probably electrical, so that it always points away from the sun) and yet, thin as the matter of comets must be, it obeys the common law of gravity, and whether the comet revolves in an orbit within that of the outer planets, or shoots off into the abysses of space, and returns only after hundreds of years, its path is, at each instant, regulated by the same force as that which causes an apple to fall to the ground (ibid, p. 17) science is like caesar's wife, and must not be suspected- this is evident. but it can be respectfully criticised, nevertheless. at all events, it may be reminded that "the ap

all the organic parts of a body are composed, there exists a refined subtle medium, vaporous or gaseous, which holds the molecules in a condition for motion upon each other, and for arrangement and rearrangement of form; a medium by and through which all motion is conveyed; by and through which the one organ or part of the body is held in communion with the other parts, by which and through which the outer living world communicates with the living man: a medium, which, being present, enables the phenomena of life to be demonstrated, and which, being universally absent, leaves the body actually dead" and the whole solar system falls into pralaya- the author might have added. but let us read further "i use the word ether in its general sense as meaning a very light, vaporous or gaseous matte

BLUE EQUINOX

tains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation

ourse viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the inner college differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will possess a thorough knowledge of all these courses, and present a thesis of his own, as a general epitome of his own attainment as reflected in the sphere of the mind. love is the law, love under will. liber ii the message of the master therion v a.a. publication in class e 93 10 =18

t comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had transpired since he left england, and among them that frater p.a. had severed his connection with the outer order, but was willing to continue in charge of him. feb. 5th. he wondered if frater p.a. had only told him this as a test. it must be remembered that all this while he had worked on alone, and had had no news to speak of, and this he attributed to his own failure to carry out his task in detail. in this he was no doubt right to a great extent, for unless any probationer does what he is

ccult problems. hitherto, as before remarked, he had been under the guidance of one upon whom he had looked as his neophyte, and in whom he had placed the utmost confidence. he now found himself in one of the most trying situations that had up to that time been his lot to cope with, viz: that he must choose between the continuance of that guidance, and the regular course of training mapped out in the outer order of the a.a. he must either resign the grade of neophyte just conferred upon him, severing his connection with the outer order, or cease to work under frater p.a. altogether. the reasons for this cannot be dealt with fully in this place, nor would they be of the slightest interest to our readers. suffice it to say that frater v.i.o. had pledged himself to work on certain lines for s

eld strictly to account by the grand tribunal. the utmost frankness and good faith between brethren is essential to the easy and harmonious working of our system, and the executive power will see to it that these are encouraged by all means, and that breach of them is swiftly and silently suppressed. love is the law, love under will. our fatherly benediction, and the blessing of the all-father in the outer and the inner be upon you. bapomet x o.t.o. ireland, iona, and all the britains^ liber clxi o.t.o. concerning the law of thelema o.t.o. issued by order^ xi o. t. o. h i b e r n i i o n e t omnium britanniarum rex summus sanctissimus 227 liber clxi o.t.o. concerning the law of thelema an epistle written to professor l. b. k. who also himself waited for the new on, concerning the o.t.o. an

BOOK T

divided into seven chambers, one to bottom, and marked clockwise from 1 o'clock "violet "indigo "blue "emerald green "yellow "orange "red. the next ring outward is divided into twelve chambers, division at top and bottom with six to either side; clockwise from 1 o'clock "crimson "violet "indigo "blue "green blue "emerald green "green yellowish "yellow greenish "amber "orange "red orange "scarlet. the outer ring is interrupted at the bottom by a segment to match the continuation of the sloping lower sides of the lower upright, the base of this segment is defined not by the ring but by the upper portion of two diagonals drawn from the inner angles of the cross. this five-sided semi-regular figure is further divided within by two crossed lines emanating from the upper corners and extending ac

BOOK OF BLACK SERPENT

athways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

th in the color indicated but with white candles. samhain greater sabbat this is the time of year for getting rid of weaknesses (in the old days the cattle least likely to make it through the winter would be cut from the herd and slaughtered. coveners should bring into the circle with them a small piece of parchment on which they have written down weaknesses or bad habits they would like to lose. the outer edge of the circle may be decorated with autumnal flowers, branches, pine-cones, small pumpkins, etc. there should be flowers on the altar. the altar cloth/candles should be orange. the horned helmet rests beside the altar. in the north quarter stands a cauldron containing material for a fire (regular kindling, if the circle is outside, or a candle or a sterno* burner, if meeting inside

nd replaces it beside the altar. bell is rung nine times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment (which may still take place around the altar, if desired. the evening concludes with a feast (usually a potluck affair, with dishes brought by the coveners. beltane greater sabbat the outer edge of the circle, and the altar, may be decorated with flowers. the altar cloth and candles should be dark green. a crown lies beside the altar. this may be a crown of flowers or it may be a silver crown decorated with silver crescent moons or similar. in the north quarter stands a cauldron containing material for a fire (regular kindling or a candle or a sterno burner. in the east qua

CASE PAUL F THE BOOK OF TOKENS

sherman is the enjoyer of the meal. 3 understand this saying if thou canst: the hook and the gate and the right hand am i. i draw men forth from the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from the contemplation of appearance to the vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-cont

that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that even thy aspiration cometh not from the levels of guph and nephesh, but is truly the reflection of my descending power from ruach [194] e

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

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

he lid on the pot and leave it in front of the burner, sitting quietly and visualising money coming to you. at this point you may become aware of money-making possibilities you had not considered* when you are ready, blow out the nightlight, then the candle, sending the light into the cosmos that it may return as money-making energies* walk round the circle three times widdershins, beginning with the outer circle of light, drawing the circles back like a thread into your fingers, saying softly: may the circle be uncast but remain unbroken* leave everything in place except for the pot, which you should put in a warm place to 'incubate, traditionally on a kitchen shelf. on the second night, return the money pot to the south of the burner and remove the lid* cast the triple circle as before

h a tripod, you can, on special occasions such as hallowe'en, light a fire out of doors and heat up a brew of herbs and spices in the cauldron. when not in use, you can keep your cauldron filled with flowers or pot pourri. if your circle is large enough, you can place your cauldron in the centre. then, if you are working in a group, form your circle of power around it, so that the altar is within the outer consecrated circle and you make a human inner circle with the cauldron as the hub. if you are working alone, you can have your altar in the centre with the cauldron in front of it. alternatively, you can have a small pot or cauldron in the centre of the altar. experiment with the different positions both for group and solitary work and walk or dance your way around to work out the logist

you will also need four elemental candles, to represent fire, air, water and earth, in appropriate colours, though if you are carrying out a ceremony in which the power of one element predominates, you could use four candles of this same element. if you are working entirely on the altar, these can be small candles, placed in a line nearer to the perimeter. more usually, however, the candles mark the outer perimeter of the circle at the four compass points. you can, place these on small tables or plinths, or have floor-standing candle-holders. green is for earth, midnight, winter and the north. place the candle at the 12 o'clock position on a clock, aligned with magnetic north (use a compass if necessary. yellow is for air, dawn, spring and the east. place the candle at the three o'clock p

CLARIFICATION OATH

th of the body as a whole! in accordance to hod "i will always display brotherly love and forebearance to the members of the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

he center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a sym

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nd by second we are broadcasting an energy field that reflects what we think of ourselves. this may not seem to have anything to do with the manipulation of the world, but it is, in fact, at the core of what has happened and continues to happen. you might imagine this process as like casting a magnetic cape or aura around ourselves. under the law of like attracts like, this magnetic energy field, the outer reflection of the inner person, will attract to it compatible energy fields. everything we are what we think xvii is energy, as even mainstream, closed minded science is beginning to appreciate. a person is a series of magnetic energy fields, so is a place, an experience, a situation, everything. life is the interaction of these energy fields, all of which have the ability to think and r

e described in this book is within us and how we think and feel about ourselves. everything that happens in this physical world is the result of a thought or thoughts. if we change thought, we change the physical world. in this closing section of the book, i am going to address this process because it is the means through which we can, and will, create a better world. the inner revolution becomes the outer revolution. the earth is a mirror of the human mind. it is appropriate at this stage to recap on a major theme of the book: creating our own reality. look at your world and your life and you are looking at what you think of yourself at the very core of your being. it is easier to look outside ourselves for someone else to blame for what is happening to us. but we attracted those experien

y negative "vibes" whenever i hear the name. still, as with sai baba, each to their own. chapter 18 the freedom called love e can only be truly free when we respect ourselves and love ourselves, but humanity, collectively and individually, finds this so hard to do. as a result, we project into the world this self-dislike, even self-hatred, the spiritual cancer within us. the inner turmoil becomes the outer turmoil reported on the news bulletins. some of the most aggressive people i have met have been those who hate themselves and have no love or respect for themselves. if our thoughts and attitudes change, so must life on this planet. if we heal ourselves, we heal the world. the prison warder consciousness knows all this. to maintain the outer chaos and conflict, they know that we humans h

st life on this planet. if we heal ourselves, we heal the world. the prison warder consciousness knows all this. to maintain the outer chaos and conflict, they know that we humans have to be manipulated into inner chaos and conflict. we will then be broadcasting the thought waves, energies, that reflect our inner state of dis-ease and dis-harmony into the energy fields of the earth, thus creating the outer, planetary, dis-ease and dis-harmony, which is so essential to the maintenance of the vibratory prison. dogmatic religion has been used to fantastic effect over thousands of years to fuel and exploit emotions like fear and guilt, and the feeling of being 'unworthy. this has encouraged people to hand over their right to think and feel to a bible and a priest because they have not had the

DAVID ICKE CHILDREN OF THE MATRIX

itles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of fr

to launch a private study aimed at explaining the many anomalies of the earth and other planets of the solar system that could not be explained by normal physics. what they concluded was to present staggering support for velikovsky, although they differed on time scale by about 3,000 years. they said that around 5000bc a huge body, now called jupiter, careered through the solar system. this threw the outer planets into disarray, so explaining their present anomalies of spin direction and speed. jupiter crashed into a planet that once orbited between where mars and jupiter are today and the debris from this planet, they said, can be seen as the otherwise unexplained asteroid belt that occupies the space between..mars and jupiter. i saw some interesting "channelled" information about mars in

of the anunnaki-illuminati secret language and codes (see the biggest secret) and freemasonry calls itself a system of pure religion expressed in symbols. so misinterpret the symbols and you have lost the plot completely. here we have albert pike writing in morals and dogma about the blue degrees, the bottom three levels that feed into the scottish and york rite degrees "the blue degrees are but the outer court or portico (porch) of the temple. part of the symbols are displayed there to the initiate, but he is intentionally misled by false interpretation. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true explication is reserved for the adepts, the princes of masonry (those of the 32nd and 33rd degrees."14 meanin

mmon need and desire to mete out havoc on society. it was aleister crowley who said 'i want blasphemy, murder, rape, revolution, anything bad."2 so there is nothing contradictory about billy graham being a satanist and the world's most famous evangelist. researcher alan walton writes "these reptilian hybrids often lead a double life involving dual personalities, one which leads a "normal" life in the outer world, and one that is deeply involved with the underground alien society on a nocturnal basis."3 he says this is especially true of what he calls "cocooned/hosted" individuals and "hybrids/abductees. graham's bloodline goes back to jakob frank, the leader of a "hebrew" satanic cult called sabbatianism and this later became known as frankism. the rothschilds were involved with frankism (

team "disappears. that simple temperature change turns "solid" ice into invisible vapour because different temperatures represent different frequencies. it is all the same energy, but in a very different state. our bodies consist of many different sub-frequencies within the dense physical range. look at x-rays. they are tuned to frequencies that match our bone structure and so they do not portray the outer flesh, which is vibrating to a different frequency. x-rays don't show the walls of buildings, just the rods of iron within them for the same reason. look at the world from the x-ray frequency and it looks very different than it does from ours. how an object or person appears depends purely on the frequency from which you are observing. the human aura, as technology has shown, is a mass o

DAVID ICKE THE BIGGEST SECRET

vention, takes him. he has compiled some highly detailed and compellinginformation about the ancient world and its connection to the brotherhoodmanipulation of today. while he worked for a major united states corporation inthe 1960s, their physicists completed their own independent studies whichsuggested that about 4,800 bc a huge body, which we now know as jupiter,careered into our solar system. the outer planets were thrown into disarray andjupiter eventually crashed into a planet which orbited between the present jupiterand mars. the physicists said the remains of this planet became the asteroid beltand that part of jupiter broke away to become what we now call v enus. as v enus,then a vast chunk of matter, was projected into space, it destroyed the atmosphereand life of mars before it

ed as a front of respectability to hide the real agenda which the rank and file arenot aware of. albert pike was the head of the southern jurisdiction of the scottish riteof freemasonry in the united states in the last century and is considered a freemasonicgod in america. his statue stands in washington dc. in his freemasonic book,morals and dogma, he writes on page 819:the blue degrees are, but the outer court or portico of the temple. part of the symbols are169displayed there to the initiate, but he is intentionally misled by false interpretations. it is notintended that he shall understand them, but it is intended that he shall imagine heunderstands them.put another way, keep them in the dark and feed them bullshit. this is the classicsecret society structure in which only the highest

1853 showing how thedisintegrating mass isthrown outwards bycentrifugal force toorbit a central energvsource. this leaves theinterior hollow in thesame way that clothingspins around a hollowcentre in a washingmachine or spin dryer.surely this would havehappened when theearth was formingalso? 252centre of the earths gravity isnot at the core of the planet,but at about 400 miles down..the centre of the outer landmass and so gravity pullsequally on both sides (seefigure 24).the alleged openings at thepoles make sense because thepower of centrifugal force inthe period of formation wouldhave been far less in thoseareas. at about 70 to 75degrees north and southlatitude, the earth starts tocurve into the polar openingsto the inner earth, supportersof this theory suggest. it is sogradual that peop

axy and in 1994 the ulyssesprobe was sent to investigate changes on the sun. from the mid-1980s there was a terrificincrease in solar flares and x-ray bursts, and ulysses discovered that the suns magneticfield was rapidly decreasing. the readings at the north and south poles and at the equatorwere much lower than expected. also, while the sun is cooling, the planets of the solarsystem, especially the outer ones, are heating up. this suggests that the source ofplanetary heat comes from within, although this may be stimulated by magnetic andelectrical changes in the sun. at the same time these changes were happening on the sun,a storm on jupiter, first documented by the chinese 3,000 years ago, showed suddenchanges also. a vast spiral within this jupiter storm began to spin in the other dire

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

eemasonry is linked to satanism, however, not all masons are evil or have evil intentions. in fact, a majority of them are mislead and kept in the dark as to what the true agenda is. superior masons deliberately lie to their fellow masons, as those masons "deserve to be mislead" explanations given to 95% of all masons are wrong. listen to this quote from a masonic author, carl claudy "cut through the outer shell and find a meaning; cut through that meaning and find another; under it, if you dig deep enough, you may find a third, a fourth- who shall say how many teachings" so we see that freemasonry deliberately misleads its members. this behavior of course, is not limited to just members of freemasonry, it extends to the entire human race. freemasonry is a worship of lucifer by the top 5%

DAVIDSON DAN SHAPE POWER

it. within each category (i.e, organic and metal) there were varying degrees of conductivity and absorption. the materials of these two effects form the basis of the oraccu or orgone accumulator. table 2.3.2-1 facts about orgone energy an oraccu consists of a simple container like a box of 6 sides of any size with the walls of the box made of alternating layers of organic material and metal with the outer layer the organic and the final inner layer the metal. the metal most commonly used was sheet metal. some metals, like aluminum, reich considered harmful. higher powered oraccus had many layers of organic and metal materials. other shapes than the box were also used such as tubes, but all made use of natural organic and metal layers. a layering of organic and metallic material would esta

ure 4.7.1-1. he put a counterclockwise (ccw, vortex shaped, copper stove wire (with frayed ends) at the top, on the inside, of his big 30-foot pyramid to act as an antenna/collector. at the bottom of the pyramid he affixed a wire to a piece of 1/4" plywood wound in a clockwise (cw) flat spiral establishing the ground antenna. the center of the wire spiral was put through the plywood and grounded. the outer end of the flat spiral stuck up in the air so it could be attached to the wool thread coming from above. two inch staples went through the ground coil, and through the plywood further grounding the coil. from the apex antenna, he affixed a pure lamb's wool thread and dropped it down the center of the large pyramid. when he went to connect the thread to the spiral at the bottom of the pyr

rate from the triangular sides and form aetheric energy flows at these focal points. the magnetic effects created at the corners of the pyramid have also been confirmed in my laboratory testing. since all we need are intersecting lines to create aetheric energy gradients, which act to concentrate and focus aetheric enegy into aetheric force, this clearly explains why a pyramid shape, made only of the outer edges and base to define the pyramid, functions as well as a solid pyramid. in fact, research by joe parr has shown that a solid pyramid must have some holes in it to maximize the energy effects. this also is another explaination of why there are "air shafts" in the great pyramid. 4.8.2 concentrated forces the triangular faces, even with only the lines and not a solid face, form a three

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the outer expression or posture and mindset of a god or entity. the magician takes on the characteristics and powers of a god/entity by invoking (q.v) the god/entity through ritual. this was known in the hermetic order of the golden dawn [g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe an

uced by aleister crowley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct

n and invisibility. r.r. et a.c; roseae rubeae et aureae crucis: from the latin, it translates in english "red rose and cross of gold" the second or inner order of the hermetic order of the golden dawn [g.d (q.v. the r.r. et a.c. was composed of all members of the g.d. who had attained the grade adeptus minor (q.v) and above. members of this inner order practiced ritual and ceremonial (q.v) while the outer order of the g.d. did not. ruach: 1) the psychic energy; similar to pra a (q.v) and kundalini (q.v. 2) the conscious, consisting of the will, memory, imagination, reason, and desire. the ruach corresponds with the fourth, fifth, sixth, seventh, and eighth sephiroth (q.v) on the tree of life (q.v. also corresponds to the psychic center at the solar plexus. ruach, eloheem: the spirit of di

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ver made against me, save that of not having the proper symbols in my aura. finally i was turned out without reason assigned, save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing tha

depts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and the outer planes, points away from any centralised human organisation. i have seen the most extravagant claims made on behalf of some such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a

not. but even the "golden dawn" system, when worked by incompetent persons, is ineffectual, as i know to my cost. it is not advisable however, for persons with no experience of practical occultism to make their first experiments with no other guidance than that of a book. preliminary training is necessary; also a guide with a rope in case of difficulties. but those who have already passed through the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tr

DION FORTUNE MYSTICAL QABALA

here is an active esoteric tradition in our midst, handed down in private manuscripts and by "mouth to ear" still fewer know that it is the holy qabalah, the mystic system of israel, which forms its basis. but where may we look more aptly for our occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentat

and gets stoned by the indignant worshippers. 8. in judging these things let us consider the form christianity would present if approached in the same way. unsympathetic observers would probably conclude that we worshipped a sheep, and the holy ghost would yield some spectacular interpretations. let us credit other people with using metaphors if we do not expect to be taken literally our-selves. the outer form of the ancient pagan faiths is no cruder than christianity in backward latin countries, where jesus christ is represented in topper and tails and the virgin mary in lace-edged pantaloons. the inner form of the ancient faiths can compare very favourably with the best of our modern metaphysicians. after all, they produced plato and plotinus. the human mind does not change, and what is

fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be both extende

h are her chief powers. and out of these virtues comes the vice which is constituted by their overplus, the avarice which denies too much and would withhold even that which is needful. when this prevails, we need the generous gedulah-geburah, jupiter-mars influence to slay the old god, the slayer of his children, and reign in his stead. 49. the magical symbols of binah are said to be the yoni and the outer robe of concealment, the latter is a gnostic term and the former an indian one, meaning the genitals of the female, the negative correspondence of the phallus of the male. the less well-known term kteis is the european equivalent. in hindu religious symbols the yoni and lingam appear with the greatest frequency, for the idea of life-force and fertility is a prime mover in their faith. 50

otif in the aspects of binah that manifest in the world of assiah, the material level. life not only enters into matter for discipline, but it also issues thence triumphantly, increased and multiplied. the fertility aspect, balancing the time-death-limitation aspect, is essential to our concept of binab. time-death puts his sickle to the wheat of ceres, and both are binah symbols. 51. the idea of the outer robe of concealment clearly suggests matter; and the shrouding herein of the inner robe of glory of the life-principle. how clearly do these two ideas, taken together, convey to us the concept of the body ensouled by the spirit; its inner robe of spiritual glory concealed from all eyes by the outer covering of dense matter. again and again, as we meditate upon these mysteries, do we find

DION FORTUNE PSYCHIC SELF DEFENSE

have a taste for crude flavours in the way of sensation. the really black lodges are as carefully guarded as the high-grade white lodges, and no outsider can gain entrance to them. the serious student of black occultism is out for knowledge and magical experiment and he is not going to waste his time on a tyro. those who choose to graduate into a black lodge after serving their apprenticeship in the outer court of a white lodge do so with their eyes open, and experience must be their teacher. one cannot feel that they deserve much sympathy if the experience is a painful one. the person i am out to help is the person who is a victim, not the one who is hoist with his own petard. the man or woman who, rejecting the steady grade of the way of initiation, chooses to go up with rocket had bett

voice said 'no "well, he went away and i had a 'bad time' for i had the feeling that all was not right, though i had no suspicion of evil (nor have i now "i wrote an account of this interview to a friend, and a letter from her crossed mine. she told me that about the time of my interview with z, of which she was unaware, she was told to join our spiritual teacher in helping me. she withdrew from the outer planes, and then she realised that strong hypnotic forces were playing upon me in waves. again and again she had to use all her spiritual power to help me withstand them, but finally 'we stood on a rock, bathed in light and free' my letter gave her the key to it; but she replied 'take care, z. will try again. he realised that he was baffled; he will try on the inner planes next time "now

DONALDTYSON EVILEYE

is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects by physically touching them with our hands. if these projected rays existed, the thi

ELLIS LOW TWELVE 1907

it was in midsummer, and his intention was to return home for the christmas holidays. he embarked from liverpool for new 'fork, and almost immediately experienced an improvement in health and strength. when within a day's sail of land a dense fog settled over the vessel. a furious easterly gale set in. the captain lost his bearings, and hardly had the lead been cast when the ship was dashed upon the outer bar. this was before the establishment of that blessed institution of life saving along our ocean and lake coasts. the vessel was rapidly pounded to pieces. nearly all were washed from the wreck and drowned. when all hope was lost, the father lashed his child to a plank. he had no thought that either would be saved, but he uttered a prayer that the body of his child might be found by som

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rmetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley

ganization. http//www.adelphi.com. march 8, 2000. kieninger, richard. the hidden christ. dallas, tex: paragon press, 1989. observations. 4 vols. chicago: stelle group, 1971.79. spiritual seekers guidebook and hidden threats to mental and spiritual freedom. quinlan, tex: stelle group, 1986. adcock, c(yril) j(ohn) encyclopedia of occultism& parapsychology. 5th ed. 10 kossy, donna. kooks: a guide to the outer limits of human belief. portland, ore: feral house, 1994. kueshana, eklal [richard kieninger. the ultimate frontier. chicago: stelle group, 1963. adelung, johann christoph (1732.1806) german philologist and grammarian. adelung published a work on the occult entitled histoire des folies humaines, on biographie des plus celebres necromanciens, alchimistes, devins, etc (leipzig, 1785.89. he

spite of these passing recommendations, by the midtwentieth century, it became obvious that apports were the apports encyclopedia of occultism& parapsychology. 5th ed. 80 product of mediumistic fraud, and consideration of them dropped completely from the literature of psychical research and slowly moved to the edge of spiritualist claims. sources: d esperance, elizabeth. shadow land or light from the outer side. london: george redway, n.d. hack, gwendolyn k. modern psychic mysteries: millesimo castle, italy. london: rider [1929. holms, a. campbell. the facts of psychic science and philosophy collated and discussed. london, 1925. reprint, new hyde park, n.y: university books, 1969. richet, charles. thirty years of psychical research: being a treatise on metaphysics. new york: macmillan, 192

d and upright. ruling the knees and hips, capricorn governs all diseases that afflict them, and also melancholy diseases such as hypochondriasis and hysteria. the places over which it has power are workshops and fallow grounds. the key phrase for capricorn is i use. aquarius, the eleventh sign of the zodiac, is a fixed air sign. it is a positive, masculine sign, ruled by the planet uranus (before the outer planets were discovered, it was said to be ruled by saturn. its symbol is the water bearer, and its glyph is a pair of wavy lines representing water. aquarius is associated with the shins, ankles, and the circulatory system. aquarius is a hot, moist, rational, sanguine sign. the native is a well-made and robust person, of above-average stature, long face, but with a pleasing and delicate

d man in dim light before a dark background, three distinct radiations, all lying in the ultraviolet end of the spectrum, became visible. encyclopedia of occultism& parapsychology. 5th ed. aura 117 the first, dark and colorless, surrounded the body to the depth of a quarter to half an inch. kilner called this the etheric double. the second, the inner aura, extended three inches beyond. the third, the outer aura, was about a foot in depth. kilner tried various experiments. he found that the depth of the aura is influenced by a magnet and that it is sensitive to electric currents, completely vanishing under a negative charge from a wimshurst machine, then increasing to an additional 50 percent after the charge dissipates. it is also affected by the vapors of various chemicals and loses brill

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ongregations in the 1960s. it also expanded to west africa, making it the largest spiritual association operating in the united states. last known address: 4329 park heights ave, baltimore, md 21215. sources: murphy, larry g, j. gordon melton, and gary l. ward. encyclopedia of african american religions. new york: garland publishing, 1993. metzger, herman joseph (1919.1990) herman joseph metzger, the outer head of the ordo templi orientis (oto) in switzerland, was born in zezikon, switzerland, on june 20, 1919. little is known of his youth. he con- encyclopedia of occultism& parapsychology. 5th ed. metzger, herman joseph 1031 sidered the priesthood at one time but eventually became a marxist. he emerged out of obscurity in 1939 when he moved from lugano (in italian-speaking switzerland) to

tempting to understand the nature of his inner life. he also began to experiment with the use of sound patterns to affect brain wave production. he developed an audio-technology called hemi-sync (hemispheric synchronization) that facilitates self-directed exploration of focused states of consciousness. the institute offers programs that teach individuals the art of switching perceptual modes from the outer to the inner world of their own consciousness and to fields outside the realm of physical matter (i.e, other dimensions. the gateway program introduces participants, in a step-by-step manner, to inner exploration, allowing time for adjustment to each new experience and the emotions it might create. in 1981 the institute announced the discovery program, which offers some of the gateway te

uck! does the full moon influence behavior. http//faculty.washington.edu/chudler/moon.html. june 11, 2000. kelly, i. w, and r. martens. lunar phases and birthrate: an update. psychological reports 75 (1996: 507.11, james rotton, and roger culver. the moon was full and nothing happened: a review of studies on the moon and human behavior and human belief. in j. nickell, b. karr, and t. genoni, eds. the outer edge. amherst, n.y: csicop, 1996. moon, sun myung (1920) founder of the holy spirit association for the unification of world christianity, more popularly referred to as the unification church. moon was born in korea on january 6, 1920, the son of presbyterian parents. he later noted that on easter day in 1936 he was visited by jesus and told that god had chosen him to establish the kingd

ent of humanity through new consciousness awareness. it is issued six times annually from editorial offices at 51a york mansions, prince of wales dr, london, sw11 4bp, uk. new isis lodge an original lodge of the british oto (ordo templi orientis) organization. the new isis lodge was established by kenneth grant in 1955, during the period of turmoil that hit the organization following the death of the outer head of the order, aleister crowley, in 1947. during crowley s last years, aided by the chaos of world war ii, the order virtually ceased to exist in europe. crowley passed his job to karl germer, then living in the united states. germer operated as a caretaker for the order, but was more interested in seeing to the publication of crowley s manuscripts than in aiding the revival of the o

boys and cause bad dreams. if applied to the eye, it was believed to remove anything noxious. the onyx was also believed to create strife, cause melancholy, and cure epilepsy. according to the bible, an onyx was the eleventh stone in the breastplate of the high priest (exod. 28:20, but it is possible that this stone (in hebrew, shoham) is known today as beryl. oomancy a system of divination using the outer and inner forms of eggs. one method was to break an egg into a glass of water and interpret the shapes assumed by the white (see also ooscopy) sources: waite, arthur edward. the occult sciences. n.p, 1891. reprint, secaucus, n.j: university books, 1974. oom the omnipotent title given to pierre bernard, pioneer of hatha yoga study in the united states and founder of the new york sanskrit

ESOTERISM AND THE LEFT HAND PATH

of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no outmost secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed as esoteric. in the same way satanism could be described as exoteric, and the left hand path as esoteric. faivre presents his explanation for the work esoterism: the word esoterism is derived from eso which means inside and ter which leads one to the word opposition. the dif

context, just like thoughts about gurus and initiators. where mysticism views fantasy as an obstacle, esoterism views it as a possibility. faivre describes it in a colourful way: understood in this way fantasy (imaginato is related to magnet, magia, imagio) is a tool for those who wishes to reach knowledge about the self, the world and the myth. it is the eye of fire which penetrates the shell of the outer appearance to make the true significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutation as an important component esoterism could be mistaken for some form of speculative spirituality. th

formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living natur

EVERBURNING LAMPS

im in a letter to alphenus, his friend; they had been buried 1500 years. a labourer at ateste, near padua, in italy, found a sepulchre, in which was a fictile urn, and within it there stood another urn, and in this smaller one a lamp burning brightly; and on each side of it there was a vessel, or ampulla, each of them full a of pure fluid oil; one was made of gold, and the other one of silver. on the outer urn were these words engraved- plutoni sacrum munus ne attingite fures, ignotum est vobis hoc quod in urna latet namque elementa gravi clausit digesta labore, vase sub hoc modico maximus olybius. adsit secundo custos sibi copia cornu ne tanti pretium depereat laticis. thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains hidden, for maximus olybius has enclose

EVIL AND UNCLEAN SPIRITS

gh they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

saying only that their purpose c o n flicts with o u r purpose. this does not mean that their intentions are not good or honorable. soon there would be great upheavals on earth s surface, and there would be much suffering and death. only those who were mentally and physically prepared would survive. the extraterrestrials did not plan any massive rescue operation, since you are of no use to us in the outer reaches. but they would help those human beings who heeded their words to make their planet improved and livable after the changes. ishkomar said his people were not concerned solely with earth. they were galactic travelers and were involved with the fates of many worlds throughout the cosmos. charles told brad steiger that he had no idea why he had been chosen, unless it was because of

llation scorpio. they are active in abductions and mutilation of cattle and other animals in western states. see also: abductions by ufos; contactees; olliana olliana alliano further reading sprinkle, r. leo, ed, 1982. proceedings: rocky mountain conference on ufo investigation. laramie, wy: school of extended studies, university of wyoming. metatron metatron is a divine interface between god and the outer worlds meaning us on the outer layers of physical creation the hardened shell around the cosmic egg of light (arvey, 1994. metatronic energy is transmitted once a week to the earth, and seekers can gain access to it if they are attuned to the proper frequency. much of the information metatron sends is of a densely technical nature. a good part of the channeled material comes through jame

FAUST

w, here a door, for you, besides a certain chimney-flue. mephistopheles let me own up! i cannot go away; a little hindrance bids me stay. the witch s foot upon your sill i see. faust the pentagram? that s in your way? you son of hell explain to me, if that stays you, how came you in today? and how was such a spirit so betrayed? mephistopheles observe it closely! it is not well made; one angle, on the outer side of it, is just a little open, as you see. faust that was by accident a lucky hit! and are you then my captive? can that be? by happy chance the thing s succeeded! mephistopheles as he came leaping in, the poodle did not heed it. the matter now seems turned about; the devil s in the house and can t get out. faust well, through the window- why not there withdraw? mephistopheles for de

sorcery, i have to get a rat s sharp tooth. to conjure long i do not need; already one is rustling and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you come hopping forth. now to your toil! quick to the work! the point that held me bound there on the outer edge is found. just one bite more- tis done! begone! now, faustus, till we meet again, dream on! faust awakening. am i again a victim of delusion? that streaming throng of spirits- gone are they? dreamt i the devil through some mere illusion? or did a poodle only leap away? study faust. mephistopheles. faust a knock? come in! who now will bother me? mephistopheles tis i. faust come in! m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the twenty-two letters in atziluth. the names in figure 6.3 include all the names in the sefer hashmoth. the totality of names in b riyah form the basis for all possible breakdowns of the unbroken letter sequence of the gan eden torah in the world of yetzirah. the beginning of the first verse and the end of the last verse of the written torah in the world of asiyah are seen atop the perimeter of the outer circle. figure 6.3 generation of the torah in the four worlds when a mystic goes into complete extinction of the differentiated self in nirvikalpa samadhi, his/her body becomes' 8: h" 2: 2 2:e 8% cold and corpse-like, with heat only at the crown of the head. normal humans cannot sustain this experience for very long without shattering the shells. the average person gets several momentary

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

p. cit, p. 64. 3 op. lot, ii (iii, pp. 85 ff. 4 see above, pp. 195 ff. 325 chapter xviii giordano bruno: last published work based on 150 magic or talismanic images; these were the images of the egyptian decan demons, images of the planets, and other made up images. around them, on concentric circles, were placed images of animals, plants, stones, etc, the whole world of physical creation, and on the outer circle, all arts and sciences under the images of 150 inventors and great men. the central magic images formed as it were the magical power-station informing the whole system. the system was attributed to "hermes" and we thought that it related to the experience, described in one of the hermetic treatises, of the initiate who reflects within his mind the whole universe in the ecstasy in

la was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, with their names and the powers which they have over things below, with three verses for each; the representations on the dome were in correspondence with the globes on the altar. in the temple hung seven lamps, which were always lighted, called after the seven planets. on the outer walls of the temple, and on its curtains, every star in its order was also represented with three verses for each' it is clear that the temple was a detailed model of the world, and that the cult celebrated in it must have been a cult of the world. the walls of the girt also had representations on them, on both their inner and their outer sides. on the inner side of the first giro (the o

emple) were shown all mathematical figures, more than those described by euclid and archimedes; on its outer side, the map of all the earth with all its provinces, with descriptions of the rites, customs, and laws of each, and the alphabets of their languages, co-ordinated with the alphabet of the solarians. the next giro had representations of all precious stones and minerals on its wall; and on the outer side, lakes, seas, rivers, wines, and all liquids; here were jugs full of many different liquors with which sicknesses were cured. the wall of the third circle was devoted, on one side, to the vegetable world, with pictures of all kinds of trees and herbs, their virtues and correspondencies with the stars; on the other side were shown all manner of fishes and their correspondencies with

FRATER ELIJAH ANGELS OF CHAOS

. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. when faced with nothing, one had better well do something! a side note on dangers. any invocations and interaction with the outer-spaces should not be under taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone

in scorpio. the relation to babalon also holds some connection with binah and we definitely have some crone type destructive energies here. the number of babylon is 156 which is also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in

vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of creation. it cannot be spoken, for it is silent. this holy resonance has been echoed throughout the worlds. there is also a reference to this being the origin

binding. a bringing down into form of the fluid flux of reality into a phantasmal form of words. if it s not fun my friends, why do it? ii/7a: an exploration into a border realm on the interface (horizon. the tower of koth. the sigil of koth is given on the top right in illumination. the tower extends into nonexistence. the word bez is highlight. this word means beauty& war in the non-language of the outer-ones. the sigil of set in the guise of isolate intoxication is given as well. for these places are lonely and it pay s to be as intoxicated as one can be when isolated. to talk may be of detriment here. ii/7b: to return from these spaces is of hazard, for ye have believed that you actually went somewhere. the name of isis is illuminated, and a direct reference to the tarot trumps, the em

another warning. the trials and initiations are of an astral nature (as all true initiations are. the greatest obstacle for the magus is his self. the surrender spoken of is not in a savior sense, but possibly one of the most difficult things to do. iii/5b: a few notes on the nature of the quliphoth, whose origins are of us. also a reference to the protective shield which preserves our leaps into the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b: the whole of sorcery and high-magick explained in one sentence and picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of

FRATER TENEBROUS CULTS OF CTHULHU

ry pantheon and those of pre-existing religious and mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pre-human races, and mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of

FRATER U D PRACTICAL SIGIL MAGIC

autosuggestion; thus, the rules are the same as with autosuggestions themselves. therefore, you may not use negative formulas such as gthis my wish not to. h because very often the unconscious tends neither to recognize nor understand this gnot, h and you might end up getting the opposite result than that which you originally desired. if you see a sigil every day, perhaps on a wall or engraved on the outer side of a ring, this should only take place unconsciously, just as one austin osman spare and his theory of sigils/ 9 might not consciously notice an object which is in use all the time. of course, you should keep your operation secret, for discussing it with skeptics or even good friends may dissolve the sigil fs power. the advantages of this method, of which only a short summary can be

al sigil magic ing this very pattern to draw your final sigil on before it is charge s (or blood or sa nothing but well intentioned amateur work. now we may use the same technique with sigils by employ of behavior or perception. after charging the sigil, you place it in a prominent position until you are no longer consciously aware of it. as mentioned previously, you may also engrave the glyph on the outer side of a ring or into a metal plate as a talisman, etc. sigils and talismans/amulets basically, it is of no importance at all which material you use d. if you are a traditionalist-purist and want to use virgin parchment, you may do so, of course, but normal paper is quite good enough.7 after activation, sigils are usually burned or otherwise destroyed, but you can also make talismans an

FREEMASON BLUEBOOK

suivants grand chaplain past district deputies district deputies grand secretary grand treasurer past grand wardens grand wardens past grand masters deputy grand master grand master grand deacons grand standard bearer grand sword bearer b.entering the lodge hall. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (51 of 76 [11/22/1999 11:51:56 am] 1. when lodge officers arrive at the outer door, stewards will remain inside the hall, face each other and cross rods to allow suite to enter beneath the arch formed. deacons go to the rear of the procession. marshal will inform the grand marshal that the lodge is ready to receive the grand master and will then step to one side. 2. grand marshal announces "the grand lodge of maine. 3. wor. master gives three raps to raise the lod

FREEMASONS SATANISM AND SYMBOLISM

any people still do not understand the importance of studying this subject to its logical conclusion. their spiritual freedom is at stake. remember two things about masonry: 1) superior masons deliberately lie to their fellow masons, as those masons "deserve to be mislead" 2) explanations given to 95% of all masons are wrong. this quote from masonic author, carl claudy sums it all up "cut through the outer shell and find a meaning; cut through that meaning and find another; under it, if you dig deep enough, you may find a third, a fourth- who shall say how many teachings" many who are in masonry are not aware that they are lied to. finally, remember albert pike's bold assertion in morals& dogma, that "masonry is identical to the ancient mysteries" which means that all their teachings in al

FULLER J F C SECRET WISDOM OF THE QABALAH

with the twenty-two letters form what is known as the tree of life, which constitutes the framework of adam qadmon, the heavenly adam, similar in anatomy to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consi

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

time moore wrote, terputty was in the possession of the english who made a profit of l15,000 a year from the temple. on the brechin tower in ireland are two arches one within the other in relief. at the top of the arch is a crucifix, and about midway from top to bottom on either side are two figures which, according to romanist christians, represent the virgin mary and st. john. at the bottom of the outer arch are two couchant beasts, the one an elephant and the other a bull. the figure on the cross has a parthian coronet. the appearance of a crucifix on the towers of britain and ireland has in the past led many writers to ascribe to these singular structures a christian origin. to the critical observer, however, the first question which presents itself is whence comes the elephant--an an

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

as there was virtually no public circulation oftheequinoxthese attacks seem futile, and can only be explained by a wish on crowley's part tojustify hisownactions.hehadwrittento waite in1898,after readingthebookofblackmagic,and received in reply the advice to go away and read eckartshausen'stheclouduponthesanctuary.having read thebookcrowley realized that there is a hidden, interior church behind the outer institutions;butwhenhe subsequently joined the hermeticorderof the goldendawnhe failed to find the interiorchurch-forthe simple reason that it was never there. such achurch-theholyassembly-would,inevitably, have required from crowleywhathe didnotwish to give: the renunciation of his self-centred nature. this he could only preserve by the practiceofmagic anditwas waite's measured analysis

his codification ofwhathe termed the secret tradition was apioneeringeffortthat established 'rejected knowledge' as a fit subject for studywithinthe historyofideas. his idiosyncrasies and carelessnessover minor details do not weaken the foundations he laid; hisworkwas sound enough for it to carry the superstructure of modern scholarshipwhenit begins to build, as it must, upon his researches. but the outer form of the secret tradition, fascinatingthoughit is, isnotitsessence.arthur machen knew thatessence,and although he approached spiritual reality by a road very different from that of waite, he knew wherewaite's greatness lay. it was the loss of a great mystic as much as the lossofa friend he had loved that grieved himwhenhe learned of waite's death; and it was a sense of that double los

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

i, but it was effectively apufffor the newborn golden dawn 'eliphas levi was indeed an initiate of the kabbalah, a member of the fratern255 ity of the rosy cross, and of other kindred orders, and was acknowledged as a brother by those who know" on the firstofmarch the warrant for the isis-urania temple of that same 'fraternity of the rosy cross, under its new name of the orderofthe golden dawn in the outer, was drawn up and signed.itis a somewhat introverted document, for thethreechiefs of the second order,deoduce comite ferro (mathers, sapiens dominabitur astris(jvestcott in hisalteregoof anna sprengel) and vincit omnia veritas (woodman, deputed them255 selves, under their respective firstordermottoesof'srioghail mo dhream, quod scis nescis (westcott as himself, although he normally used

in the order; but although it was permissible, it was very rare for members to change their mottoes when they advanced to the second order.thethreechiefs, however, had collected new and unpublicized mottoes to go with theirt=4260 grades; an astute move, for it enabled them to hide the fact that the secret chiefsofthe second order were also the self255 appointed officersofthe isis-urania temple in the outer. members were free to choose their own mottoes, provided that they were not already in use, and most were mundane, latin and eminently worthy. some were hermetic axioms, a few were in otherlanguages-gaelic,greek, hebrew orgerman-andsome, such as blackden's'mawahanu thesi' and pamela carden's 'shemeber, were quite incomprehensible.itwas also common practice to contract the motto to its in

pere aude. but before they obtained their mottoes, before even entering the order, candidates had to be approved by thechiefs-whodid not approve 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 rit

f their rosicrucian lives the members were spiritual philosophers. as mathers told yeats 'we only give you symbols..because we respect your liberty" when he did give them something other than symbols it was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not seek the order merely in questofodd enterta

early becoming deranged, refused to give it and said that he obeyed no one save the chiefs of the third order, adding dark hints that he would request those chiefs to set in motion the 'deadly and hostile current of will, by which the rebellious members would 'fall slain or paralyzedwithout visible weapon, as if blasted bythe lightning flash. his threats, however, were of no avail and seeing both the outer order and the r.r. et a.c. at risk, the members deposed mathers, suspended all order work and set up a committee, comprisingm. w. blackden, percy bullock, florence farr,e.a. hunter and his wife,g.c.jones and w. b. yeats, to investigate the allegations about the anna sprengelletters. westcott denied the story and mathers, sensing the waythe tide was running, did not wait for the committee

GILBERT THE MAGICAL MASON

of england, and so might reasonably be supposed to have studied the history of that order.butto avoid misconception, i wish to say that the society of rosicrucians in anglia is a masonic body -itis composed of freemasons who have gathered themselves together to study the old rosicrucianism and the origins of freemasonry, a connection which has been alleged to exist by many historians belonging to the outer world.themembers of this order, as such, make no claim to be in possession of the secret wisdom of the pupils of christian rosenkreuz, and i am very desirous that no one should leave with the impression that i speak as anything more than a critic of history, or with the notion that i have any part or lot in a personal claim to magic arts. i ask this favour of you all as referring to this

er, who are always more ready to teach than you to learn, and armed by an active courage and an indomitable will, go on and prosper, for thereisa summun bonum- a quintessence74themagical masonof wisdom, and universal benevolence, and of mighty power, besides the lower- and yet high aspiration of the attainmentofperfecthappiness[an address to members of the isis-urania temple of the golden dawn in the outer. preserved among the papers of the revd. w. a. ayton.]8.chess shatranjiandchaturangabyn[on] o[mnis] m[oriar]thepresent european game of chess has been gradually developed from the more primitive form in which it reached western civilisation.itcame to us from the arabs, or saracenic races who overran spain in the 8th century.thearab races had a knowledge of the game for many centuries, an

GILBERT THE SORCERER AND HIS APPRENTICE

entors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, see

balistic and egyptian knowledge. furthermore, be it remembered that he had in his possession those cypher80thesorcerer and his apprenticemss of the order of the ar.0, as a cypher note of recent date signed with the initials a.l.c. testifies; further stating that he had made use of some of the knowledge contained therein in his occult works. but he probably felt he was not at liberty to divulge to the outer and uninitiated world the secret and true attribution of the tarot which was given in the cypher mss and the attribution which he gave in thedogmeetrituel delahautemagie,and which has been accepted among the uninitiated, is very different to that which has been treasured in the order of a..a..for centuries and which we mustallkeep carefully concealed from the knowledge of the profane. to

e rituals themselves. they not merely inflame the imagination of the practitioner. they do this,butthey do something more, and the ritual and its user mutually act and react, creating a wild intoxication of ecstasy. it becomes impossible to resist, impossible to stop; fame, fortune, reputation, life itself may be thrown into the gulf, to secure more and more the delights of that mad dream. and to the outer world the effects are manifest. people incurred the ill-will of witches and were cursed, ill-luck dogged their footsteps. there was an unknown secret power threatening them. waves of panic set in. the ministers of religion improved the occasion to rouse a fear of satan and all his works in the interests of religion, and so tales were told from mouth to mouth till no story was too fantast

veiled for exceedingly good reasons, and which no one is allowed to state publicly, for the very sufficient reason that it would give a great deal too much power to people untrained and unfit to exercise such power. that book oframa prasad's was primarily addressed to initiates, and to them every sentence is full of meaning, but a great deal is also perfectly intelligible, with careful study, to the outer world. now, the first thing to remember, when you are trying to consider the operation of the tatwas as we see them round us constantly, when you are trying to identify any particular tatwa, to know what particular tatwa is current at the time, and so forth, you must bear in mind what very few people ever do bear in mind, and that is, that as you approach towards manifestationinactual ph

GNOSTIC HANDBOOK

les have become more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to

sm and related contradictions, we find that all alternatives are reconciled within an all encompassing system. this is the insight which gnosticism gives, it shows the esoteric meaning behind religious symbol systems and in some sense bypasses them by divining their true meaning. this does not degrade the role of myth, legend, tales and scriptures but places them in the real position, that is, as the outer flesh or form of the mysteries. scriptures cannot stand alone, within the gnosis at their heart, they become as stone. impersonal to personal as part of the gnostic worldview is the understanding of the role of personalism in religion. by personalism we mean not only theism (the worship of a personal god) but the use of gods and goddess with personality, character and humanness. this ten

o not aim to try and summarise the qadesh tradition here, it was an inner esoteric tradition that embodied a special form of technology aimed at transforming man into god (deification. it represented the highest class within the spiritual hierarchy and included forms of shamanism, ritual technology and gnostic science. it was the esoteric heart of the israelite people, regardless of the nature of the outer forms. it was similar to the inner grades of the essenes and gnostic sects and is at the heart of the gnostic faith. the gnostic handbook page 73 the sacred serpent the serpent is an image central to the gnosis, while this may at first seem unusual when we come to appreciate the esotericism of the serpent we can understand its significance. the major problem which arises with the iconogr

he people in parables" he replied, the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. whoever has will be given more, and he will have an abundance. whoever does not have, even what he has will be taken from him. matthew 13:10-12 the bible is a part of ancient religion which was both exoteric and esoteric. theologians fail to recognise that they have but the outer shell, although jesus made the existence of an inner teaching very clear. anciently, religion was divided into three degrees and man spent his life mastering them. dr.r.s.clymer traditionally, deeper levels of meaning are understood as occurring in three different degrees, now, that doesn't mean a verse cannot have seven or ten different meanings (some definitely do, but that generally t

sped level one are you able to expand and deepen your understanding into levels two, three and so on. in the many volumes published by the church we follow the same principle, lesson will build on lesson, chapter on chapter. so, if some of the earlier material seems too simple or not to go far enough, wait until the building blocks are laid onto the foundation. the the mysteries pneumatic psychic the outer court: public (parable) teachings the gnostic handbook page 118 gnostic handbook is the foundation and other volumes will build the house. and lets be clear about it, without a firm foundation the house will fall! continuing revelation one of the keynotes of the gnostic system is the revelation is personal, that is to say, that revelation as found in the many thousands of sacred texts is

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d. astral or desire body this is the electro-magnetic field which surrounds the physical organism. it has three distinct levels: gnostic theurgy page 49 the etheric skin. this clings to the physical organism, somewhat like a second skin. this creates the light layer at the edge of the body. the inner aura. this occupies the first six to ten inches of the energy field, and expands in proportion to the outer astral body. the outer aura. this extends beyond the physical organism and can, at times, be a metre wide depending on your spiritual development. the astral or desire body has also being known as the double imago (doppleganger) as it mimics the physical body and can, though gnostic practises, be temporally separated from the physical organism and used for spiritual purposes. the physica

ry that they have become a fully working system. there are different systems of runic interpretation, one of the more complete is futhark. in futhark there is a fully developed symbol system which correlates sound, letters, bodily postures, dates and timing as many other correspondences. both the druidic traditions and the runic seem to have much in common with the ariosophic hebraic forms. while the outer form may vary, the essential gnosis remains the same. the legend of odin in norse mythology odin is the god of magic, his name originates from the anglo-saxon and means pure spirit. he may be equated with thoth and mercury, but has many discrete and unique characteristics. odin is believed to be responsible for bringing runecraft to humanity. as part of his initiatory quest he hung on th

visions as early as the 1830 s, as 1844 came close they became convinced that jesus was to return at that date. they were sorely disappointed. interpreting what they experienced in christian terms, they came to the conclusion that they had misunderstood the momentous event. they then evolved a complex theology whereby in 1844 jesus changed his role and function. jesus moved from being a priest in the outer temple, to being the high priest in the holy of holies. for the adventists (now seventh day adventists) there was a tabernacle, like that of israel, in the heavens and starting in 1844 jesus began to officiate at the judgement of the dead. this doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the w

of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual force

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

icus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space

in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the w

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

entagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white e

f maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forc

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ntagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white

gh sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual for

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

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. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

cethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching

nto ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the w

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ng with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

he wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" wit

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

he wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi

GOLDEN DAWN RITUALS A

d cause of any suspension, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the res

e order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chief adepts, but such council must be a representative one. membership of the second order implies a desire, and an effort to make progress in the special studies therein taught. as in the outer order, the role will be revised once a year, and if the g.h. chiefs consider that any member has failed to make such efforts at progress as might be reasonably expected they may call upon any member for an explanation, which if not deemed satisfactory may be followed by suspension, or an edict of degradation to the rank of a lord of the portal, or of cessation of membership. 4 offenses a

GOLDEN DAWN RITUALS B

versed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ri

GOLDEN DAWN RITUALS C C1

h, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in

GOLDEN DAWN RITUALS D

of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must

d. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands wh

remember that the wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would hav

most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have th

gy of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and o. the lower and outer eight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is rea

GOLDEN DAWN RITUALS E

c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit

k in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the rec

GOLDEN DAWN RITUALS F

h pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cro

GOLDEN DAWN RITUALS J

so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further pro

GOLDEN DAWN RITUALS K

ird adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este

o great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further

in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowl

GOLDEN DAWN RITUALS U1

r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of lif

GOLDEN DAWN RITUALS U3

ard the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their

GOLDEN DAWN RITUALS U4

may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in essence, the creation of the body of light as taught in the outer; create the vehicle and project into it. in this, a god form may also be utilized. 3 as in all astral travel and skrying in the spirit vision, it is essential to banish beforehand (so as not to be provoked by unwanted forces) and afterward. test completely. the beginner may experience difficulty in that he/she often commits serious errors in working. one of the most common errors is that

GOLDEN DAWN RITUALS U7

l. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given un

GOLDEN DAWN RITUALS Z1

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 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

btained, 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 the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the

y, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instruc

extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his lef

outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the

GOLDEN DAWN RITUALS Z2

in of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits

e answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. and, that he deceive in nothing, and that he fail not to perform that which he hath been commanded. 7 w. he then dismisses that spirit by any suitable form, such as those used in the higher grades of the outer. and, if he will not go, then shall the magician compel him by forces contrary to his nature. he must allow a few minutes for the spirit to dematerialize the body in which he hath manifested, for he will become less and less material by degrees. note well that the magician (or his companions if he has any) shall never quit the circle during the process of evocation, or afterwards, until

GOLDEN DAWN RITUALS Z3

riad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation

idate s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. our transmutation affects the matter quite as well, seeing that the astral link is formally established. the final speech of the hierophant is further intended besides its apparent meaning, to affirm that a person only partially initiated is neither fitted to teach nor to instruct even the outer and more ignorant in sublime knowledge. he is certain, through misunderstanding the principles, to formulate error instead of truth. closing the greater part of the closing ceremony is explained by the opening. the reverse circumambulation, however, is intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without

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 certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents the silence of the sacred mysteries to be observed toward the outer order. it shows also the necessity for respect towards the secrets of any frater or soror committed to your care, not endeavoring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them as a sacred trust and not to be deflec

GOLDEN DAWN RITUALS ZAM10

f spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lad

GOLDEN DAWN RITUALS ZAM13

at a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i furth

GOLDEN DAWN RITUALS ZAM14

i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor

GOLDEN DAWN RITUALS ZAM15

then close by the usual formuisthe magical sword 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 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an

GOLDEN DAWN RITUALS ZAM20

pt who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! a

and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance

om the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all g

GOLDEN DAWN RITUALS ZAM21

plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nat

air and of rushing fire and every spell and scourge of god, the vast one, obedient unto me (now makes the sign of the enterer towards the quarter while saying "in the name of elohim gibor, i call upon kamael and his angels, the seraphim, to utterly and unequivocally protect, without hesitation or delay, any and all members of the r.r. et a.c. or its directing force, temples and loyal subjects of the outer with the blind force of might and power directed at totally and completely, rendering harmless and helpless any opposing force upon the utterance of the terrible word (remains in the sign of the enterer (when the invocation is complete by the four god forms, each one moves simultaneously to the other corners, beginning with his own, and ending it with his own, stabbing it with the sign o

according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the ou

GOLDEN DAWN RITUALS ZAM24

(in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order memb

ived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the t

sibility which rests for a period upon you. the chief officers of the temple are distinct as is the hierophant as the expounder of the mysteries, but not on him alone, for all must work together to encompass the good of all. i invite you, therefore, not only to take counsel with the chiefs of the second order on all important occasions and to maintain a regular communication with the guardians of the outer temple, but to consult and assist the lesser officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewards

r officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits d

symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

0. even the most conservative estimate of teotihuacan s antiquity, by contrast, suggested that the principal ingredients of the site-plan (including the citadel, the street of the dead and the pyramids of the sun and the moon) must date back at least to the time of christ.12 no known civilization of that epoch, either in the old world or in the new, is supposed to have had any knowledge at all of the outer planets let alone to have possessed accurate information concerning their orbital distances from each other and from the sun. egypt and mexico more coincidences? after completing his studies of the pyramids and avenues of teotihuacan, stansbury hagar concluded: we have not yet realized either the importance or the refinement, or the widespread distribution throughout ancient america, of

sale remodelling of much of the pyramid s outer shell conducted in the first decade of the twentieth century by the self-styled restorer, leopoldo bartres. in addition to plundering precious evidence that might have helped us towards a better understanding of the purposes for which the enigmatic structure had been built, this repulsive lackey of mexico s corrupt dictator porfirio diaz had removed the outer layer of stone, mortar and plaster to a depth of more than twenty feet from the entire northern, eastern and southern faces. the result was catastrophic: the underlying adobe surface began to dissolve in heavy rains and to exhibit plastic flow which threatened to destroy the whole edifice. although the slippage was halted with hasty remedial measures, nothing could change the fact that t

medial measures, nothing could change the fact that the sun pyramid had been deprived of almost all its original surface features. by modern archaeological standards this was, of course, an unforgivable act of desecration. because of it, we will never learn the significance of the many sculptures, inscriptions, reliefs and artefacts that had almost certainly been removed with those twenty feet of the outer shell. nor was this the only or even the most regrettable consequence of bartres s grotesque vandalism. there was startling evidence which suggested that the unknown architects of the pyramid of the sun might have intentionally incorporated scientific data into many of the key dimensions of the great structure. this evidence had been gathered and extrapolated from the intact west face (w

s approximately 41,000 years to complete.4 so our fragile planet nods and spins while soaring along its orbital path. the orbit takes a year and the spin takes a day and the nod has a cycle of 41,000 years. a wild celestial dance seems to be going on as we skip and skim and dive through eternity, and we feel the tug of contradictory urges: to fall into the sun on the one hand; to make a break for the outer darkness on the other. 3 ibid. 4 j. d. hays, john imbrie, n.j. shackleton, variations in the earth s orbit, pacemaker of the ice ages, science, volume 194, no. 4270, 10 december 1976, p. 1125. graham hancock fingerprints of the gods 224 recondite influences the sun s gravitational domain, in the inner circles of which the earth is held captive, is now known to extend more than fifteen tr

s commanded to belong to you.5 atef crown it was eight in the morning, a bright, fresh hour in these latitudes, when i entered the hushed gloom of the temple of seti i. sections of its walls were floor-lit by low-wattage electric bulbs; otherwise the only illumination was that which the pharaoh s architects had originally planned: a few isolated shafts of sunlight that penetrated through slits in the outer masonry like beams of divine radiance. hovering among the motes of dust dancing in those beams, and infiltrating the heavy stillness of the air amid the great columns that held up the roof of the hypostyle 1 atlas of ancient egypt, p. 36. 2 dates from atlas of ancient egypt. for further data on ramesses ii as the pharaoh of the exodus see profuses k. a. kitchen, pharaoh triumphant: the l

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ot up in the sky somewhere. it interpenetrates the earth plane. however, its extension is larger than that of the earth and so it is shown in the diagram as a larger sphere. 14 the hermetic axiom "as aboye so below" is used in enochian magick to explain how each cosmic plane can be divided into subplanes. there is an air of water subplane, and an earth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occul

r the higher aethyrs (especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deiti

s of the 'linea dei patris filiique' are always the sixth and seventh columns counting from either right or left. the book of the concourse of the forces the central row of each watchtower tablet, together with the two central vertical columns, forro what are called the great crosses of the watchtowers. the squares of each great cross can be converted to truncated pyramids as shown in appendix d. the outer arms of these crosses contain the letters o, m, e and l and the inner arms contain the letters o, m, i and a. taken together they forro the words om-el-om-ia (oh-meh el-oh mehee- ah) which means "the highest understanding is the understanding of truth" the figures in appendix d show that each great cross contains two squares that are used for both the vertical and horizontal bars. the le

ng an appropr iate banishing/cleansing ritual. the light from the candles as the watchtowers should illuminate the inside of the circle. outside the circle should be total darkness (this ritual is best conducted at night. step 2. begin by facing the altar. take your sword in your right hand. hold the talisman of niakod in your left hand and say, it is my will to touch and kiss the awesome void of the outer abyss. concentrate on the goal of this ritual. will your mind to become calm and receptive. 357 step 3. leave the altar and stand before the watchtower of earth. point your sword at this tablet and say, in the holy name of mordialhktga i, command you, mighty ikzhikal, great king of earth: let me now pass through your watchtower of earth. concentrate on earth. circle this table while vibr

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke

spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to the foundations. to make liebenstein castle impregnable, there was tvaued-iii a child, whom its mother for base gold had parted with; while the masons were at work, says the story, it sat eating a roll and calling out' mother, i can see you' then' mother, i see a little of you still' and when the last stone was let in' mother, i see nothing of yon now (bechst. thiir. sag. 4, 157; conf. 206. in the outer wall of reichenfels castle a child was built in alive: a projecting stone marks the spot, and if that were pulled out, the wall would tumble down at once (jul. schmidt p. 153. similar stories in spiel's archiv. 1, 160 with the addition, that latterly, by way of symbol, empty coffins were built in. a rampart had to be raised round copenhagen, but every time it was begun, it sank down agai

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r 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 place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon th

ns, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanct

e into i n r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller rays represent invocative names of latin, egyptian, and greek origin. the petals of the large rose on the cross are twenty-two in number, and stand for the twenty-two letters of the hebrew kabalistic alphabet. the outer circle of twelve petals represents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in particular the seven astrological planets. the innermost circle of three petals represents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic r

it must be kept in mind that the exercises and experiments do start certain degrees of development each time they are tried, whether a successful issue to the experiment is manifest or not. once a serious application of a law is made, an awakening of some center results, and four or five applications in one week for the same purpose will start a process of development that may not be realized by the outer self, but will continue for weeks and months. therefore, to repeat, the mere study of the monographs, as one would read a book of law to memorize the principles, is not sufficient for psychic development. and.psychic development requires time in each human being, more or less according to the stage of development when the study is started. we come into each incarnation at a point in psyc

ne a truly competent judge of all facts. 24. repeat no slander, tell no tales, and support no reports that injure or condemn unless accompanied by more than the same degree of constructive criticism and comment, and only after you have completely investigated and learned all the facts. 25. seek the good in all things and give public praise to what you find. look not upon the changing character of the outer self, but discover the real self within. learn to know all beings and love them. 26. gamble not with the lot of another who in ignorance may lose and suffer what you gain. 27. avoid all extremes in thought and act; be moderate in all desires, and subdue your passions in all directions. 28. attempt no radical or sudden changes in the natural scheme of things; remember the rosicrucian inju

HANDBOOK OF EGYPTIAN MYTHOLOGY

s of the old kingdom, new kingdom temples were models of the egyptian cosmos.47 the undulating mud-brick walls that surrounded temples may have represented the primeval waters that were thought to surround the inhabited world. sacred lakes were used for reenactments of myths of the emergence of the creator from the primeval waters or for the pacification of his fiery daughter, the eye goddess. in the outer courtyard the king was represented in reliefs or colossal statues as the champion of maat. the battles that he was shown fighting were sometimes real and sometimes imaginary, but the foreign enemies always represented the forces of chaos.48 the massive pylon gateways resemble defensive structures, but they also stood for the mountains of the eastern horizon, between which the sun rose. t

HEAVEN HELL

papyrus of ani, but whether this difference is due to some general p. 53 click to view sekhet-hetepet, showing the sekhet-aaru, with the magical boat and flight of steps, the birthplace of the gods &c (from the inner coffin of kua-tep, british museum, no. 30,840) p. 55 click to view sekhet-hetepet, showing the sekhet-aaru with the magical boat, the nine lakes, the birthplace of the gods &c (from the outer coffin of sen, british museum, no. 30,841) p. 57 development in religious thought, which took place in the interval between the periods when the papyri were written, cannot be said. there is abundant evidence in the papyrus of ani that ani himself was a very religious man, and we are not assuming too much when we say that he was the type of a devout worshipper of osiris, whose beliefs, t

HEKAS

this on the surface level creates the scope for a number of diverse and even contrary interpretations of lore and modes of practice, but on the inner there is a congruency of the tradition preserved in the principle afore-mentioned; the 'scattered' effect of external diversity within systematic representations has an overall effect, that of permitting maximisation of the current's transmission in the outer; upon the inner the grammar of the sabbatic lore permits the most individualised recensions of the tradition to function harmoniously within a group context. this has been proven true in practice and is not an attempt to represent an ideal framework. the distinctions made above regarding form and function are sometimes difficult to detect since many of the structures and techniques used

HELENA BLAVATSKY THE KEY TO THEOSOPHY

worms that never die, nor in any jerusalem with streets paved with sapphires and diamonds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, justice, and mercy. and believing in it, we say: whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor can he choose the parents that will give him life. in every respect he is a victim to his environment, the child of circumstances over which he has no control; and if each of his transgressions were impartially inves

ry even in that inner section? a. no more they are; but the first thing which the members learn there is a true conception of the relation of the body, or physical sheath, to the inner, the true man. the relation and mutual interaction between these two aspects of human nature are explained and demonstrated to them, so that they soon become imbued with the supreme importance of the inner man over the outer case or body. they are taught that blind unintelligent asceticism is mere folly; that such conduct as that of st. labro which i spoke of before, or that of the indian fakirs and jungle ascetics, who cut, burn, and macerate their bodies in the most cruel and horrible manner, is simply self-torture for selfish ends, i.e, to develop will-power, but is perfectly useless for the purpose of as

HINE P OVEN READY CHAOS

y appropriate. so what, i thought one day would happen if i started using a fivepointed star made up of curves? you can see the result of a few minutes with a compass (it took ages on the computer) below. unlike the traditional pentagram, which has a pentagon shape in its centre, this one repeats the petal formation. so when i draw it (and they re a bugger to draw in the air at first, i visualise the outer petals spinning clockwise, and the inner petals spinning anti-clockwise (no particular reason why, and the whole figure becoming a 3-d tunnel, twisting into infinite space. pretty, eh? the first time we tried them out was, appropriately enough, in a ritual invocation of eris, and they seemed to work very well. they don t keep things out, they tend to draw energies in. you can also use th

HP LOVECRAFT A DARK LORE

e just in time- for a long dose of light would have sent it back into the abyss whence the crazy stranger had called it. during the dark hour praying crowds had clustered round the church in the rain with lighted candles and lamps somehow shielded with folded paper and umbrellas- a guard of light to save the city from the nightmare that stalks in darkness. once, those nearest the church declared, the outer door had rattled hideously. but even this was not the worst. that evening in the bulletin blake read of what the reporters had found. aroused at last to the whimsical news value of the scare, a pair of them had defied the frantic crowds of italians and crawled into the church through the cellar window after trying the doors in vain. they found the dust of the vestibule and of the spectra

vast, unplumbed abyss of night wherein whirled suns and worlds of an even profounder blackness. he thought of the ancient legends of ultimate chaos, at whose centre sprawls the blind idiot god azathoth, lord of all things, encircled by his flopping horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. then a sharp report from the outer world broke through his stupor and roused him to the unutterable horror of his position. what it was, he never knew- perhaps it was some belated peal from the fireworks heard all summer on federal hill as the dwellers hail their various patron saints, or the saints of their native villages in italy. in any event he shrieked aloud, dropped frantically from the ladder, and stumbled blindly

arn must have been startling indeed, and charles ward spoke many times to his parents of his regret at weeden's later burning of his notebooks. all that can be told of their discoveries is what eleazar smith jotted down in a non too coherent diary, and what other diarists and letter-writers have timidly repeated from the statements which they finally made- and according to which the farm was only the outer shell of some vast and revolting menace, of a scope and depth too profound and intangible for more than shadowy comprehension. it is gathered that weeden and smith became early convinced that a great series of tunnels and catacombs, inhabited by a very sizeable staff of persons besides the old indian and his wife, underlay the farm. the house was an old peaked relic of the middle sevente

r for it' 7 that dr. willett's "purgation" had been an ordeal almost as nerve-racking in its way as his hideous wandering in the vanished crypt is shewn by the fact that the elderly physician gave out completely as soon as he reached home that evening. for three days he rested constantly in his room, though servants later muttered something about having heard him after midnight on wednesday, when the outer door softly opened and closed with phenomenal softness. servants' imaginations, fortunately, are limited, else comment might have been excited by an item in thursday's evening bulletin which ran as follows: north end ghouls again active after a lull of ten months since the dastardly vandalism in the weeden lot at the north burial ground, a nocturnal prowler was glimpsed early this mornin

t was one day to send millions of keen minds across the chasm of time to strange bodies in the safer future- had to do with a final successful irruption of the elder beings. mental projections down the ages had clearly foretold such a horror, and the great race had resolved that none who could escape should face it. that the foray would be a matter of vengeance, rather than an attempt to reoccupy the outer world, they knew from the planet's later history- for their projections shewed the coming and going of subsequent races untroubled by the monstrous entities. perhaps these entities had come to prefer earth's inner abysses to the variable, storm-ravaged surface, since light meant nothing to them. perhaps, too, they were slowly weakening with the aeons. indeed, it was known that they would

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

eft of the pass through which we had come. we had merely struck, at random, a limited part of something of incalculable extent. the foothills were more sparsely sprinkled with grotesque stone structures, linking the terrible city to the already familiar cubes and ramparts which evidently formed its mountain outposts. these latter, as well as the queer cave mouths, were as thick on the inner as on the outer sides of the mountains. the nameless stone labyrinth consisted, for the most part, of walls from ten to one hundred and fifty feet in ice-clear height, and of a thickness varying from five to ten feet. it was composed mostly of prodigious blocks of dark primordial slate, schist, and sandstone- blocks in many cases as large as 4 x 6 x 8 feet- though in several places it seemed to be carve

he still discernible grain. these things had come from mesozoic gymnosperms and conifers- especially cretaceous cycads- and from fan palms and early angiosperms of plainly tertiary date. nothing definitely later than the pliocene could be discovered. in the placing of these shutters- whose edges showed the former presence of queer and long-vanished hinges- usage seemed to be varied- some being on the outer and some on the inner side of the deep embrasures. they seemed to have become wedged in place, thus surviving the rusting of their former and probably metallic fixtures and fastenings. after a time we came across a row of windows- in the bulges of a colossal five-edged cone of undamaged apex- which led into a vast, well-preserved room with stone flooring; but these were too high in the r

we are now disclosing, and it is lamentable that we had not a larger film supply with us. as it was, we made crude notebook sketches of certain salient features after all our films were used up. the building which we had entered was one of great size and elaborateness, and gave us an impressive notion of the architecture of that nameless geologic past. the inner partitions were less massive than the outer walls, but on the lower levels were excellently preserved. labyrinthine complexity, involving curiously irregular difference in floor levels, characterized the entire arrangement; and we should certainly have been lost at the very outset but for the trail of torn paper left behind us. we decided to explore the more decrepit upper parts first of all, hence climbed aloft in the maze for a

ld ones by mimicking their voices- a sort of musical piping over a wide range, if poor lake s dissection had indicated aright- and to work more from spoken commands than from hypnotic suggestions as in earlier times. they were, however, kept in admirable control. the phosphorescent organisms supplied light with vast effectiveness, and doubtless atoned for the loss of the familiar polar auroras of the outer-world night. art and decoration were pursued, though of course with a certain decadence. the old ones seemed to realize this falling off themselves, and in many cases anticipated the policy of constantine the great by transplanting especially fine blocks of ancient carving from their land city, just as the emperor, in a similar age of decline, stripped greece and asia of their finest art

less, and the upper sea had lost most of its denizens except the seals and whales. all the birds had flown away, save only the great, grotesque penguins. what had happened afterward we could only guess. how long had the new sea-cavern city survived? was it still down there, a stony corpse in eternal blackness? had the subterranean waters frozen at last? to what fate had the ocean-bottom cities of the outer world been delivered? had any of the old ones shifted north ahead of the creeping ice cap? existing geology shows no trace of their presence. had the frightful mi-go been still a menace in the outer land world of the north? could one be sure of what might or might not linger, even to this day, in the lightless and unplumbed abysses of earth s deepest waters? those things had seemingly be

HP LOVECRAFT THE NAMELESS CITY

tless ages through which these relics had kept a silent deserted vigil. suddenly there came another burst of that acute fear which had intermittently seized me ever since i first saw the terrible valley and the nameless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and came from t

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

y- mentioned the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef that item, gathered by chance in a haunt of sailors, seemed indeed nether far-fetched; since the low, black reef lieu a full mile and a half out from innsmouth harbour. people around the country and in the nearby towns muttered a great deal among themselves, but said very little to the outer world. they had talked about dying and half-deserted innsmouth for nearly a century, and nothing new could be wilder or more hideous than what they had whispered and hinted at years before. many things had taught them secretiveness, and there was no need to exert pressure on them. besides, they really knew little; for wide salt marshes, desolate and unpeopled, kept neighbors off from inn

the northward connecting door, bracing myself for the task of battering it open. the knocking waxed louder, and i hoped that its volume would cover the sound of my efforts. at last beginning my attempt, i lunged again and again at the thin paneling with my left shoulder, heedless of shock or pain. the door resisted even more than i expected, but i did not give in. and all the while the clamour at the outer door increased. finally the connecting door gave, but with such a crash that i knew those outside must have heard. instantly the outside knocking became a violent battering, while keys sounded ominously in the hall doors of the rooms on both sides of me. rushing through the newly opened connexion, i succeeded in bolting the northerly hall door before the lock could he turned; but even as

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

and looked curiously at the tall, coffin-shaped clock with the four hands and hieroglyphed dial, whose crazy ticking followed no known rhythm of earth "you, mr. de marigny" he suddenly said to his learned host "do not need to be told the particularly alien rhythm to which those cowled shapes on the hexagonal pillars chanted and nodded. you are the only one else- in america- who has had a taste of the outer extension. that clock- i suppose it was sent to you by the yogi poor harley warren used to talk about- the seer who said that he alone of living men had been to yian-ho, the hidden legacy of eon-old leng, and had borne certain things away from that dreadful and forbidden city. i wonder how many of its subtler properties you know? if my dreams and readings be correct, it was made by those

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ed nutmeg and a tablespoon of powdered ginger. grind them all together, and you have a very sexy spice. use all new spices. don't use anything you've got lying around the kitchen because that might impart something from a previous situation; also use new utensils. never mix anything else in the utensils that you use for your sex spells. a small, clear bell rung nine times will bring visitors from the outer world. a whistling teakettle insures helpful support from the other world, so you can keep a teakettle on a low flame and just let it gently whistle. this sets up the proper vibration to bring about things you want. what it actually does is constantly support your concentration and determination. it reminds you, fixes your idea firmly in mind. if you begin to think that that whistling te

ll pets: responsibility towards things you must take care of. the seventh circle has to do with partnership. now mostly this means marriage, but it also covers any kind of partnership, such as your agent, your manager, or a 50-50 investment partnership. any situation where you and the other individual are considered equal is included in the seventh circle. it also has to do with how you appear to the outer world and what people think about you; so in the card spell, if you want to include your appearance and reputation, the seventh circle would be very important. the eighth circle, coming as it does next to the seventh circle, means the same to the seventh as the second circle means to you; that is, it deals with other persons' natural recourses. it's their storehouse and supply. their mon

s and chants help your conscious let go and not hold on so tightly to the reins. recognize that your conscious mind is a product of environment; your conscious mind has been conditions by father, mother, husband, children, the entire world. but everything you've read, everything you've seen, even strange and unconnected events have conditioned your subconscious mind. so it's brilliant compared to the outer self. let it go free! if you do, you should be able to reach the point where you're able to generate energy by subconscious mental process rather than hard concentration. with control, you should be able to turn on energy. have you ever talked to someone on the phone who has the flu? they usually answer the phone with a dragging voice. now that's not necessary, because it's not going to

INITIATION INTO HERMETICS

ading. these two magic mirrors will allow the magician to recognize rather exactly which of the elements is prevailing in his black or white mirror. this recognition is absolutely necessary to attain the magic equipoise, and the further development depends on it. magic physical training (i) 1. the material or carnal body hand in hand with the inner development of spirit and soul has to go that of the outer, the body also. no part of your ego must lag behind or be neglected. right in the morning, after getting up, you will brush your body with a soft brush until your skin turns faintly reddish. by doing so, your pores will open and be able to breathe more freely. besides, the kidneys are exonerated for the most part. then wash your whole body or the upper part of it, at least, with cold wat

INTERVIEW WITH ANDREW CHUMBLEY

egarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, w

their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritu

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

those who would come forth by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty and the stages of initiation the left hand path is a quest for sovereignty. it seeks four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in the inner world there are two types of rulership beyond this, which are docetic rulership and formatory rulership, both of which are beyond the scope of this book. these types of rulership may be engaged in simultaneously, but in general they are gained in the order listed above. they require hard work, mental reflection, and magica

e moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical name of this task is the quest for meaning. rulership of the outer world when we have the first task well in hand, we are ready to remanifest its results in our lives. to rule the outer world, we have to know what we like, and what we have decided is good for us. we have to decide what we are willing to give up in terms of freedom and what we must sacrifice now for gain later. knowing what we like is a tougher question than most people realize. our like

produce. knowing how to achieve our dreams and still be safe is more than a balancing act for the initiate. he or she must come up with a creative solution. for example if what the initiate really likes is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that most occult books would never reveal. through creative synthesis of the economic realities and opportunities and a clear understanding of one's desires can this type of power be obtained. knowing what we must sacrifice now for what we wish to gain later comes from an understanding of what we want, and the application of reason. if we want money and a nice house

m. this cultivation of rational foresight plus healthy self love gives the lhp initiate an idea of what goals to aim for. as she goes after these goals she obtains strength of purpose, which in turn will be applied to greater goals. this never-ending pursuit that pleases and informs the self by making the self ever more powerful in the world is called the acquisition of strength. royal command of the outer world human beings have two desires that lead them to their third task, the making of other human beings better. the first is a weak and vain desire that rhp creeds strike out against, which is the desire to show off. the second is a desire that generally makes us good herd animals, the desire to help out other people. this second desire is generally derided by the more immature forms of

d learn to watch themselves as a great source of mystery, from which even more being can be gained. fear of the future we are compelled to act, but not know the consequences of our actions. as humans we deal with this with a form of auto -hypnosis called cognitive dissonance. we learn to justify our choices. so each movement towards freedom actually becomes a movement toward binding one's life on the outer-directed notion of one's history. given the abilities that have been obtained by this stage of being, the initiate can now actually abandon cognitive dissonance and take full responsibility for the future by admitting that it is unknown- it is the great darkness out of which all things are manifested. the initiate armed with their inner strengths can learn to act in such a manner that wi

ISIS UNVEILED

ity unknown and utterly incomprehen- sible to europeans, who shudder at the bare thought of such self-inflicted tortures. but however shielded from control by vulgar and earth-bound spirits, however wide the chasm between a debasing influence and their self-controlled souls, and however well protected by the seven-knotted ma^cal bamboo rod which he receives from the guru, still the fakir lives in the outer world of sin and matter, and it is possible that his soul may be tainted, perchance by the magnetic emanations from profane objects and persons, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impractic

JASMUHEEN THE FOOD OF GODS

en (as energy expands and contracts, attracts like frequencies and comes back to its source of origin. us. toxic thinking criticism, seeing the negative in all, fear, judgment of self and others pride. stored in and pulsing out from our knees anger. stored in and pulsing out from our liver sadness. stored in and pulsing out from our lungs then, via bio-feedback looping, magnetizing the sadness of the outer fields back to us broken heart, feeling isolated, abandoned, forsaken etc. worry. stored and pulsing out signals from our spleen sexual frustration lack of self worth relationship hurt from infidelity etc. the more our cells and organs are filled with unresolved toxic emotions and the longer we have an unchecked constant stream of toxic thinking, the more we block our ability to attract

ll recognized organisms including mankind are fed by the energy that radiates through our physical sun. to practice hatha-yoga and its various asanas in the warmth of the early morning or dusk time sun, opens and feeds all our meridians and our chakra system with another level of food and power. applying positive mental projections and thought forms with mantra-yoga and using kriya-yoga to direct the outer light flow into our inner system, allows our sun time of surya-yoga to be even more beneficial. divine nutrition: the madonna frequency& the food of gods with jasmuheen 99 surya-yoga also requires us to be in silence and project our minds via meditation and creative visualization, into the fifth dimensional frequency band and beyond, where we can recognize the intelligent life levels tha

shaman move between the dimensions of the higher and lower worlds performing tasks such as escorting the souls of loved ones through the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as they act as bridges between the worlds. question 10: the idea of solar feeding or surya-yoga is all well and good but what about when we live in places where there is minimal sun and also maximum pollution that screens out beneficial pranic rays? like london for example? divine nutrition: the madonna

ight (mark 6:22 and luke 11:34. this is from the king james version of the bible which was written in the time of shakespeare. later editions have other translations which often loses this interesting point) the tantric yogi, swami satyananda gives this description of the third eye: this chakra is called the third eye or the command centre. it is a point in the psychic body where information from the outer world is perceived, and where the guru in more advanced forms of practice guides the student through instructions. it is the famous eye of intuition, where the psychic developed can observe everything that goes on both on the physical and psychic planes of existence. melatonin and the immune system and cancer: although the pineal gland is not bigger than a pea, it is still the organ in t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

he world, and to approach the nearer according to their natures god. the hollow world in which that essence of things, called fire, plays, in its escape, in violent agitation, to us, combustion, is deep down inside of us: that is, deep-sunk 78 the rosicrucians. inside of the time-stages; of which rings of being (subsidences of spirit) we are, in the flesh, that is, in the human show of things,-in the outer. it is exceedingly difficult, through language, to make this idea intelligible; but it is the real mystic dogma of the ancient guebres, or the fire-believers, the successors of the buddhists, or, more properly, bhuddists. what is explosion? it is the lancing into the layers of worlds, whereinto we force, through turning the edges out and driving through; in surprisal of the reluctant, la

JESSUP MK THE CASE FOR THE UFO

tion of the formation of the little system. there are a number of traditions, among ancient tribes and races, to the effect that their forefathers were thriving before there was a moon. this would hint that the moon was picked up by acquisition and not formed in the original coagulation of earth-material. at any rate, neither the earth nor its twin venus formed satellite systems such as accompany the outer major planets. nevertheless, the 57 laws, such as bode's imply physical conditions in which either satellites or belts of debris could exist. if this is true, then we see no reason for not suspecting that there may be gravitational nodes around the earth, as around the sun, and major planets; and these nodes may very well be the abode of all manner of particles, either directed or undire

K AMBER THE BASICS OF MAGICK

te truth in the physical world. we can only base our actions upon assumptions and agreements. all experience is subjective. yet, there is a separate reality within each of us which is often ignored unless we seek it. this inner self is in magick called the 'true will. the true will is the center of consciousness and identity. it is the 'real you. everything else is an interface or link to it from the outer (illusory) world. since that interface is based upon our model, it is conditoned and may sometimes produce false information 'do what thou wilt (crowley) is an axiom of magick; for the true will expresses our exact desires. and what we truly want('down deep) we tend to automatically get. this isn't always in our best interests, since the true will can be conditioned (tricked) by the illu

resting completely upon this cloud..and you are safe..as you breathe in and out, let your thoughts just come and go..relaxing more and more..and the cloud of energy now lifts you up into the air and carries your down into your own inner world..down between the boundaries of time and space..to a place of timeless beauty and infinite possibilites..floating down now, going deeper and deeper,leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud..going further and further..down below you is a rock, a giant rock..and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now. stand upon this rock now, and feel the strength of it under your feet..and as you turn around, you l

upon it..relaxing into the cloud you are returning the way you came..lifting up up through time and space, coming back from the inner world..coming up. further and further..floating and drifting back..coming back..bringing you all the way back into your body now, into this room..brining your attention completely back into this time and place..take a deep breath and begin to re-orient yourself to the outer world..and when you're ready, count to three, and on the count of three open your eyes,and return feeling relaxed,alert and at peace* as always, change any of the wording or images in this meditation if it suits your purpose better. the important part is just to finally and completely let go of your intention, so that the energy can be recycled in whatever form the creative force and you

KETAB E SIYAH

ne, let it be assailed without pity and without regret; for under the dominance of a inconvenient falsehood, no nation can permanently prosper. let established sophisms be dethroned, rooted out, burnt, and destroyedfor they are a standing menace to all true nobility of thought and action.whatever alleged "truth" is proven by results to be but an empty fiction, let it be unceremoniously flung into the outer darkness, among the dead gods, dead empires,dead philosophies and other useless lumber and wreckage. the most dangerous of all enthroned lies, is the holy, the sanctified the privileged lie- the lie that everyone believes to be a model truth. it is the fruitful mother of all other popular errors and delusions. it is hydraheaded. it has a thousand roots. it is a social cancer. the lie tha

elves are fewer in number to tragic degree, but the majesty of god is undiminished for that. behold, i who have triumphed over the great enemy am now become messiah, the chosen of god. and he was answered by them, verily art thou the very son of god, for in thee hath the will of god become person. then michael said, messiah, lucifer is vanquished, but he is not unmade. for though he ventured into the outer darkness, he yet exists apart from god. and with the power of his black flame he hath created a hell, wherein all wills are equal, and himself he hath proclaimed satan, for he declares never to leave the law of god unchallenged. messiah thought, and he answered, i would not have this peace we have won so dearly lost again to war, for the very concept of seraphic war is an abhorrence to g

LAITMAN M BASIC CONCEPTS IN KABBALAH

s of the language that cannot describe subtle spiritual concepts. since all verbal attempts are doomed to fail and lead to erroneous conclusions that will only confuse the student, the revelation of these secrets requires special permission from above. a special permission from above is described in the works of the great kabbalist, the ari: know that the souls of great kabbalists are filled with the outer (surrounding) light or with the inner light (filling. the souls filled with the surrounding light have the gift to expound on the secrets by vesting them in words, so that only the worthy can understand it. the soul of the great kabbalist rashbi (rabbi shimon bar-yochai, lived in the 2nd century bce, the author of the book of zohar, c o n d i t i o n s f o r d i s c l o s i n g t h e s e

LAITMAN M KABBALAH REVEALED

out the odd ripples that seemed to come from nowhere, discovered the ships after trying to imagine what could be causing the ripples. when he discovered the ships, he told his tribesmen, described what he saw, and then they, too, could see the ships. 110 kabbalah revealed kabbalistically speaking, it takes an inner kli to detect an outer object. in fact, the kelim (plural for kli) not only detect the outer reality, they create it! thus, columbus armada existed only in the minds, the inner kelim of the indians who saw it and reported it. there is no such thing as an outside world. there are desires, kelim that create the outside world according to their own shapes. outside us there is only abstract form, the intangible, imperceptible creator. we shape our world through shaping our own tools

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ood is called "a period of work of the heart" whereas the generation of building the babylonian tower is regarded as "the period of working with one s intellect" each of us strives to satisfy every desire from the first moment of life up to the very last moment. the difference between us is in the object from which we want to receive pleasure, whereas the pleasure itself is always spiritual. only the outer shell creates the illusion of a material nature of pleasure. for this reason, subconsciously, we strive to change the outer "garments" of pleasure, hoping to receive pleasure in the pure form of the bare light of the creator. however, since the difference between us is in our aspirations to different outer casings of pleasure, we judge people in accordance with the different names of the

from our souls prior to their descent into this world, when they garbed themselves with our bodies. nor are we different from our souls after they passed all the cycles of life, and finally returned to the creator. we are created so that we desire to be gratified by the light that emanates from him, and this cannot be changed, nor should it be changed! all that is required of us is that we change the outer "garments" of our pleasure and that we replace the doll with the real baby, and thus attain real pleasure! a human being is the way of kabbalah- 141- like a child during feeding time, wishing to receive only what is desired. we humans will exert a certain effort if convinced that pleasure will follow as a result of the effort. but if we want to engage in self-improvement and study kabbal

, and the material dimension of the world would disappear. this life-giving light displays its effect in various material "garbs" of the objects and in different phenomena of our world that take place before our eyes. everything that surrounds us, including ourselves and the crudest of the creations, is nothing else but the light of the creator. we perceive it as many objects, since we respond to the outer shells, to the garb of the light. in reality, it is the one and only force that acts within each one of the creations the light of the creator. the majority of people do not perceive the light of the creator, but only the external garb. there are the people who perceive the light of the creator, but only in kabbalah. but there are also those who see the light of the creator in everything

necessary for us, or not? kabbalah speaks of an individual as being like a whole world, since inside each of us is to be found everything around us: the universe, the nations, gentiles, the righteous people of the nations of the world, israel, the temple and even the creator himself the point that is in our hearts. in the first place, kabbalah teaches of our inner qualities, and then proceeds to the outer aspects that are considered consequences of the inner qualities, and thus are designated with respective names. in addition, the spiritual state of the inner qualities and outer aspects- 189- inner qualities directly affects the spiritual state of the outer aspects and the influence of the latter upon us. as human beings, our initial spiritual state is egoism. one who begins to strive fo

he death of the physical body does not affect the soul itself, but only serves to separate the soul from the body. the soul represents something eternal, since it is not composed of materials from this world. by its nature, the soul is undivided. it does not consist of several parts, and therefore cannot be divided, cannot disintegrate and, ultimately, cannot die. the physical, biological body is the outer "clothing" of the soul. it is the garment in which the soul dresses and, acting through the body, displays its intellectual and spiritual qualities, as well as its character. this can be compared to when we drive a car, displaying our own wishes, character and intellect in the way we operate the car. in addition, the soul gives the body life and motion, and protects the body to such an e

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

use we do not know the general reality, how it behaves, its structure, or how it acts upon us. we do not know with what we must equalize. it seems that as deep as we probe into matter, and as much as we try to understand our own nature and the nature of the outside world, we still fail to see what nature wants of us, why it exists, and the purpose of each element in nature. some researchers probe the outer layer of matter; others research deep into its structure, down to the molecular level and to the relationships between atoms and subatomic particles. the most advanced researchers claim that at a certain level, matter becomes elusive. from that point on, they do not understand what happens. however, the reason they are failing to understand existence below the subatomic level is not the

ng to its measure of equivalence of form with the light. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 196 inner vessels, outer vessels the picture of reality is perceived and sensed in the creature s vessels. inner vessels are vessels sufficiently corrected to evoke the sensation of the inner reality. outer vessels are partially corrected vessels, evoking the depiction of the outer, remote reality, depending on their measure of correction. the more a kli is corrected, the nearer reality feels when perceiving through it; and the less a kli is corrected, the farther reality feels when perceiving through it. intention (aim) using the will to receive to benefit oneself or to benefit another. kabbalist a creature that attains a measure of equivalence of form with the cr

LAITMAN M THE KABBALAH EXPERIENCE

as a combination of sounds- a tune, a rustle and other such noises. t h e w i s d o m o f k a b b a l a h 55 in other words, our reaction is only a side-effect of pressure that was first activated on us by our surroundings. we don t know the sounds around us, only those that we feel. all of our senses are built that way. we never know what s beyond us, and only react to what our senses perceive. the outer world can be infinite in color and sound, but all we can perceive is what goes through our senses. all sciences are limited by our five senses, whereas the kabbalah speaks of what can be acquired with the extra sense called the sixth sense. through it we can feel the reality beyond our senses. if we compare man to a closed box that gets all its information from the outside, and only with

e. as a matter of fact, we have everything it takes to feel the emotions of our fellow human beings. a person who has not gone through similar experiences cannot empathize with other people and might be indifferent to a friend s pain. the difference between people and all other parts of nature is only in the ability to sense certain effects from the unfamiliar world outside us. our examination of the outer world, which we normally do not attain, is based on the equalization of our inner traits with exterior phenomena. if we develop certain spiritual senses that did not exist in us at birth, we can use them to grasp a higher world--a spiritual, eternal and spacious world that is absent from the conception of ordinary people. the kabbalah is a system that develops additional senses through w

w appreciation of the world around you, a new and more mature approach to life. these changes take quite long time to happen, because it is impossible to make such drastic alterations instantaneously, and to bring a person from this world to the next. this is s p i r i t ua l wo r k 167 because the human brain, the nervous system and the physiological systems, the links and the relationships with the outer world, all lay heavily on us and present a counter-weight. but you have already begun the changes in the soul, so keep asking your questions. that way you should begin to feel the first results of the study on your inner world. d u r i n g t h e a s c e n t q: when i feel myself in ascent, when i feel a purpose in the spiritual work, do i have to remind myself that the revelation of the

ing laws of nature? a: everything that appears to be happening around us is but a reaction of our senses to the upper light of the creator, or better put, to his attributes. we cannot feel our surroundings in and of themselves, only our reactions to things outside of us. that external something, the light, or the creator, does not change. we ourselves change constantly, and so do our responses to the outer light. this makes us think that something is happening all around us. in fact, we change only in order to satisfy our sensation of deficit. yet, when we attain the attributes of the creator, they no longer form a hindrance on our way to the light; instead, we become like the creator x unchanging and at complete rest. of course, the physical and spiritual laws of nature do not change; the

n to realize that they are only a result of the effect of our evil inclination, of the shells, or forces opposite to spirituality. we begin to see that the sensation of time and space is only a consequence of our handicaps. t h e k a b b a l a h e x p e r i e n c e 352 when we begin to see the structure of the upper forces and their composition, we develop a completely different relationship with the outer world, and live in completely different dimensions of time and space. then, our hard times or happy times are expressions of our spiritual situations, a consequence of the spiritual degree we are in, and not of a piece of paper in a calendar. in the spiritual world, the degrees are called years, but they are not connected with our calendar. that is why, apart from the changing of the dat

LAITMAN M THE PATH OF KABBALAH

attain spirituality, only one s inner sensation becomes spiritual, corrected, and awakens the kabbalist, even as the body continues to suffer. while the soul of the kabbalist continues to climb, physical health continues to deteriorate. why does the body not climb alongside the soul? because the body cannot become spiritual! spirituality is an inner ascent of the soul that has nothing to do with the outer part, meaning the biological body. the body is doomed to perish and be buried in the ground. that is the end of its correction. when a body expires, one gets a new body, just as we change a shirt when the one we wear needs washing. then again, there are souls like those of rabbi shimon bar-yochay, the ari, or rabbi yehuda ashlag, that have already corrected themselves and no longer need

s about the importance of their work. this would help create a collective vessel. every kabbalist since the time of rabbi shimon bar-yochay held weekly assemblies of friends for this purpose. the ari and rabbi moshe chaim lutzato (ramchal) wrote about such assemblies, as well as other kabbalists in russia, among which are some of the greatest teachers of the previous generations. the influence of the outer society awakens our beastly desires, which become a serious obstacle for spiritual progress. we must avoid the company of people who try to influence us, either consciously or unconsciously. even speaking to such a person can result in a loss of spiritual achievements that took months to attain. i do not wish to encourage isolation from society, but a beginning student must be extra care

every person a way out of the anguish that befalls us and offers the spiritual world through a second path the path of kabbalah (torah. the hebrew word, torah, means instruction. there are clear instructions in the torah/kabbalah that teach us how to attain spiritual attainment, while combining it with family life, study and work. it tells us how to discover our inner spiritual worlds, as well as the outer physical world. d e s i r e q: if we are only a desire, like all other creations, then what is our deepest desire? a: our deepest desire is to cleave to the creator. that is everyone s unconscious desire. it has been imprinted in us to begin with and it is the only desire that we are actually eager to satisfy. but that desire only becomes clear to us to the extent that we are willing to

ture. all the phases that preceded it were only phases in its evolution. in fact, the entire creation is comprised of that fourth phase. everything that exists, except for the creator, is that behina dalet. this behina dalet is named malchut (kingship, because the will to receive governs it. f o u r p h a s e s the fourth phase is the only creature. it is divided into outer parts and inner parts. the outer consists of sefirot, partzufim, worlds, and our world, and the still, vegetative, and animate. the inner part consists of the human souls. the difference between those parts is only in the magnitude of their will to receive. when the fourth phase is entirely filled with the light of wisdom, it is called olam ein sof (world without end, because its desire doesn t limit the reception of th

through which the knowledge of the creator can pour into our world. kabbalistic knowledge is not valid before it goes through one s heart, one s emotions. we may study any science in the world without changing our attributes; there is not a single science that demands scientists to change their views and correct themselves. this is because all sciences revolve around accumulating knowledge about the outer part of our world, though even science is beginning to find out about the dependency between the results of an experiment and the attributes of the scientist who held it. in the future, scientists will discover that any real knowledge can be attained only if researchers equalize their own properties with those of the subject of study. therefore, if we wish to understand the structure of

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c and h c w c he was led to the door of the temple, and there asked who he was. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which

ypt was altruistic, any more than are all the people in modern england. but i do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was occupied not with thoughts of his personal salvation, but with the desire to be a useful agent of the divine power. 46. the outer religion of ancient egypt- the official religion in which everyone took part, from the king to the slave- was one of the most splendid that have ever been known to man. gorgeous processions perambulating avenues miles in length, amid pillars so stupendous that they seemed scarcely human work, stately boats in a medley of rainbow colours sweeping majestically down the placid nile, music t

uperhuman forces, and then, with the closing blessing, pouring all that out upon the world. without this, all the preliminaries are, as it says in the co-masonic mystic charge, glike massive doorways, leading nowhither h. 76. there is no reason why we in the present day should not do as much with our ritual as did the ancient egyptians. any defects that may stand in the way are to be found not in the outer world, but in the failure on the part of the brn. to realize the seriousness of the work which they have undertaken, or to rise to the degree of unselfishness that is requisite to ensure regular attendance for the sake of humanity. in egypt no one troubled the bro. secretary with letters of excuse; the brn. considered their membership the most valuable privilege and blessing of their liv

the approaches to the lodge room from without should be angular, for, as oliver says, ga straight entrance is unmasonic, and cannot be tolerated. h there should be two entrances to the room, which should be situated in the west, and on each side of the w.s.w. fs station. that on his right hand is for the introduction of visitors and members and, leading from the t. fs room, is called the t. fs or the outer door; the other, on his left, leading from the preparation room, is known as the ginner door h and sometimes is called the north-west door. plate iii shows the form of the lodge and the positions of the principal objects in it, as usually arranged by co-masons of the british jurisdiction. 97. the floor of the lodge, technically speaking, is the mosaic pavement, which will be described am

e of the columns presided over by the three principal officers, we must recall the occult teaching of the great divine trinity of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is part of the being of god the holy ghost in this large sense, and every life or consciousness is part of the consciousness of god the son, who is the manifested solar logos. behind these, invisible and beyond all imagining, is the ineffable g

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

c; it was ruled by a great dynasty of divine kings, among whom were many of the heroes whom greece later regarded as demigods, such as herakles of the twelve labours, whose tradition was handed on to classical times. 55. it was to this people about 40,000 b.c. that the world teacher came forth from the white lodge, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was h

iary centres of the white lodge. the great white brotherhood has its headquarters in central asia, but it has at various times and for various purposes maintained subsidiary lodges in different parts of the world. 104. the presence of this secret centre belonging to the white brotherhood had much to do with egypt s greatness throughout the ages; although the fact of its existence was not known to the outer world, that lodge of the true mysteries supervised the whole scheme of egyptian initiation, and made it the prototype of the mysteries of all the nations around. egypt was thus the centre of spiritual illumination for the entire western world, and all those who sought the great initiations were attracted to it; and it is this fact which explains the reverence paid to the egyptian mysteri

fine himself to a light diet from which all animal food was excluded, and to purify himself by repeated ceremonial ablutions. when the time came he was conducted at midnight to the mouth of a low gallery along which he had to crawl on his hands and knees. presently he came to the opening of a well which the guide directed him to descend. if he showed the slightest hesitation he was reconducted to the outer world, never again to become a candidate for initiation; if however he attempted to descend, the conductor pointed out to him a concealed ladder which enabled him to climb down safely. they then entered a narrow and winding gallery at the entrance of which was this inscription: the mortal who shall travel over this road without hesitating or looking behind shall be purified by fire, by w

that they were of good life and reasonably intelligent, that they were free, and that the t o g r had been heard in their favour. in due course they would pass on to the greater mysteries (the second and third degrees. but in each of these degrees there were also inner mysteries, as i have mentioned in connection with the preliminary trials. 130. the inner mysteries of isis 131. within and behind the outer mysteries of isis there were inner circles of students carefully chosen by the priests, the very existence of which was kept utterly secret, even from most of the initiates themselves. in these circles the practical occult teaching was given that enabled the student to awaken and train his inner faculties, so that he could study at first hand the conditions of the astral plane, and thus

rst degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the control of the mind(*see the hidden life in freemasonry, ch. vii) and the training of the mental body; and the sacramental powers invoked by the ceremonial had as their object the quickening of this mental development. 135. the inner degree of serapis 136. behind the outer mysteries in this degree there were also secret circles, quite unknown to those who had not been through the inner work of the first degree; in these practical instruction was given on the development of the mental body, and the method of awakening accurate sight on the mental plane, so that the student was enabled to verify the teaching of the priests for himself. 137. in connection wit

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

ts down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books

o contact the hierarchies of the heavenly realm, as well as the process of transmutation, and the acquisition of health and strength through the dismissal of thoughts concerning weakness and age. they believe in the fatherhood of god and the ultimate sisterhood/ brotherhood of humanity. while the aeth priesthood represents the inner circle of the fraternity, the church of illumination constitutes the outer court group that interacts with the public. the focus of the church is upon manisism, which is the recognition of the equality of man and woman, as well as the name of the new world leader who teaches the fundamentals of the divine law. according to the church, the manistic age began in the late nineteenth century, following the previous egyptian and christian ages. after randolph, the o

ong with the hermetic order of the golden dawn, the other major magical tradition to influence modern satanism and left-hand path groups through aleister crowley was the ordo templi orientis (oto. the oto was founded in the 1890s by karl keller, a german. aleister crowley joined the british branch of the oto and was made its head around 1904.when theodor reuss died in 1922,crowley became the oho, the outer head of the order, and essentially made the oto the outer order for his aa (astrum argentinum, that is, silver star) secret society based on the book of the law that he had channeled in 1904. crowley was a prolific writer, and issued a semiannual periodical called the equinox from 1909 to 1913; the ten large volumes of this series have been kept in print recently by several publishers, m

LIBER 777

ereals] 31 bis sphinx (if sworded and crowned) almond in flower table of correspondences 12 xl* precious stones. xli. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sa

2-fold divided name of god, a full explanation of which would be beyond the scope of this footnote. see godwin, s.v. shem ha-mephorash. on each row, the name on the left rules the card in question by day, the one on the right by night. cols. cxxxiii cxxxvi. words in square brackets are the book of thoth keywords for these cards where these differ from the titles. table v (the zodiac) col. cxxxix. the outer planets uranus, nepture) and pluto) and the nodes of the moon were not given in this table in 777, but appeared in these positions in the table the essential dignities of the planets in the book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus

table the essential dignities of the planets in the book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. while on the subject of the outer planets, there is evidence in the book of thoth that crowley for a time (possibly prior to the discovery of pluto) referred neptune to kether and uranus to chokmah (vide the table the triple trinity of the planets, included in various arrangements in 777 revised) but later changed this arrangement, referring pluto to kether, neptune to chokmah and uranus to da ath (see the description of

LIBER ALEPH

to comprehend in what manner thou mayst adjust thyself to thine environment. yet is this adaptation but defence for the most part, or at the best subterfuge and stratagem in the tactics of thy life, with but an accidental and subordinate relation to thy true will, whereof by consciousness and by reason thou mayst be ignorant, unless by fortune great and rare thou be already harmonized in thyself, the outer with the inner, which grace is not common among men, and is the reward of previous attainment. neglect not simple introspections, therefore; but give yet greater heed unto those dreams and phantasies, those gestures and manners unconscious, and of undiscovered cause, which betoken thee. t liber aleph vel cxi 10 i de somniis a: causa per accidens (of dreams. i: through acciental cause) s

ciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fulfil himself therein, for the dream is a natural compensation in the inner world for any failure of achievement in the outer. t liber aleph vel cxi 12 l de somniis g: vestimenta horroris (of dreams. iii: clothed with horrors) ow then if in a dream the will be always triumphant, how cometh it that a man may be ridden of the nightmare? and of this the true explanation is that in such a case the will is in danger, having been attacked and wounded or corrupted by the violence of some repression. thus the conscious

in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, since without it no invocation were possible, we have here a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any such practice an error fearful indeed, bringing about obsession, which is a temporary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de

e diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinity is our path inwards in the solar system, and that h being of our lady nuith starry, is an anchor to this magick which else were apt to deny our wholeness of relation to the outer as to the inner. my son, ponder these words, and profit by them; for i have wrought cunningly to conceal or to reveal, according to thine intelligence, o my son! b liber aleph vel cxi 88 gi de quibusdam artibus magicis (of certain magick arts) ow of those operations of magick by which thou seekest to display unto some other person the righteousness of thy will i make haste to instruct th

he h. thus is it but a glyph of that first formula, not of the others. but of all these things shalt thou thyself make study with ardent affection; for therein lie many mysteries of practical wisdom in our magick art. and this is the wonder and beauty of this work, that for every man is his own palace. yea, this is life, that the secrets of our order are not fixed and dead, as are the formulae of the outer. know that in the many thousand times that i have performed the ritual of the pentagram or the invocation of the heart girt with a serpent, or the mass of he phoenix, or of the holy ghost, there has not been one time wherein i did not win new light, or knowledge or power or virtue, save through mine own weakness or error. t the book of wisdom or folly 109 de de sua femina olun, et de ecs

LIBER ARARITA

the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invisible and unknowable in its essence. 10. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them al

LIBER ASTARTE

ng it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. as thus: eating. let him say .i eat this food in gratitude to my deit

LIBER CCXLII AHA

three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cle

ce, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man fs being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-bud! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny fs! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and p

LIBER CHANOKH

pirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the .angels of the first heaven ruling monday. in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the .seven angels which stand in the presence of god. mentioned by agrippa (de occ. phil, tom. ii cap. x. these should be arranged, thus: liber lxxxiv 43 z l l r h i a a z c a a c b p a u p n h r h d m h i a i k k a a e e e i i e e l l l e e l l m g+ then reading down columns we get zaphkiel, zadkiel, cumael, raphael, haniel, michael, gabriel for the seven classical planets, wi

LIBER CLXV A MASTER OF THE TEMPLE

t comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had transpired since he left england, and among them that frater p.a. had severed his connection with the outer order, but was willing to continue in charge of him. feb. 5th. he wondered if frater p.a. had only told him this as a test. it must be remembered that all this while he had worked on alone, and had had no news to speak of, and this he attributed to his own failure to carry out his task in detail. in this he was no doubt right to a great extent, for unless any probationer does what he is

ccult problems. hitherto, as before remarked, he had been under the guidance of one upon whom he had looked as his neophyte, and in whom he had placed the utmost confidence. he now found himself in one of the most trying situations that had up to that time been his lot to cope with, viz: that he must choose between the continuance of that guidance, and the regular course of training mapped out in the outer order of the a\a. he must either resign the grade of neophyte just conferred upon him, severing his connection with the outer order, or cease to work under frater p.a. altogether. the reasons for this cannot be dealt with fully in this place, nor would they be of the slightest interest to our readers. suffice it to say that frater v.i.o. had pledged himself to work on certain lines for s

LIBER COLLEGII SANCTI

ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on sil

ent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below 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

r 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 zelator h; this has been changed on the basis that the general rule of the outer order grades, as far as can be ascertained from other references in gliber clxxxv h and elsewhere, was that the person supervising any given aspirant was, or at least in that instance functioned as, a member of the grade immediately above; i.e, practici supervising zelatores, philosophi supervising practici, etc. similarly the corresponding section in the task of a practicus had gto his

LIBER CXX

he dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of r

LIBER DCCCLX JOHN ST

of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain. anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o.clock and begin upon the stroke. o.m. 7= 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc, renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he john st. john 91 cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itsel

LIBER LIBRAE

urse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled b

LIBER LVII

, however, pertain to the second part, q.v. 671. arot the law, aort the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one

LIBER LXVII THE SWORD OF SONG

piano-talk* and find if my hypnosis may not score a point against the normal mind (as you are please to term it, though! i gather that you do not know; merely infer it) here.s a test! what in your whole life is the best of all your memories? they say you paint.i think you should one day take me to seek your studio. tell me, when all your work goes right, painted to match some inner light, what of the outer world you know! surely, your best work always finds itself sole object of the mind.s. in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! i practice then, with conscious power watching my mind, each thought c

otice. i refer to their psychological sequence, which agrees with their chronological order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which rel

LIBER STELLAE RUBEAE

16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it in

LIBER THISHARB

destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so

(d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him backwards, slowly at first, then more quickly (f) of his own ingenium let him

LIBER XXXIII AN ACCOUNT OF AA

f all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradi

the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior cer

are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chos

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

g, for the account of the acquisition of the mead of poetry in skaldskaparmal implies the existence of the wall (the gods put the kettles for it in the enclosure, but the incorporation of the asir and vanir, which is the precondition for the mead, occurred in the near past. another story of the early mythological present would be odin fs sending of hel to the underworld and the midgard serpent to the outer waters of the ocean, as well as the binding of the wolf fenrir, when ty lr lost his hand. in the mythological present hel presides over the underworld, thor fishes up the midgard serpent in offshore waters, and ty lr is without his hand, while fenrir awaits the end of the world. odin fs myths tend toward the early part of the mythic present: already mentioned are the mead of poetry, war

mouth as a pledge that the binding was in sport. fenrir may be identical with garm, who according to a refrain in voluspa howls before the cave gnipahellir: gthe bond will burst/ and the wolf run free. h fenrir was the son of loki and the giantess angrboda, one of a brood of three. in light of the binding of fenrir, we may be justified in regarding the exile of his siblings.the midgard serpent to the outer waters of the sea and hel to the world of the dead.as a kind of binding. no fetters are used, but the serpent does lied coiled about the earth, biting its own tail, and this linking of mouth to tail might be taken as a kind of binding. like fenrir, the midgard serpent will be gunbound h from the ocean at ragnarok and will kill thor. there is no parallel gunbinding h for hel, however. lok

4 [eldir] you know, if you enter agir fs hall, to gaze on that feast, deities, themes, and concepts 107 if slander and calumny you pour into the hall of the asir, on you they will dry it. 5 [loki:]you know, eldir, if we two alone should contend with harmful words, rich will i be in answers if you speak much about it. this silences eldir, and loki enters the hall. eldir fits the character type of the outer guardian, often a herdsman as in skirnismal, stanzas 11.16, with whom someone contends before entering a place for the main confrontation. see also lokasenna elivagar (hailstorm-waves) mythic rivers, associated with the proto-giant aurgelmir/ymir or with the ends of the world. the association with the proto-giant is explicit in vafthrudnismal, stanza 31. odin has asked vafthrudnir whence

embering that he is the god of poetry, and that the most important feature of this poetry fs style is that it has a vast number of nouns and within semantic categories these nouns are interchangeable. 250 norse mythology die for stamping the decorative plaques on seventhcentury swedish helmets (statens historika museum, stockholm) odin presides over the banishing of the midgard serpent and hel to the outer ocean and the underworld, respectively, as well as the binding of fenrir. at ragnarok fenrir will run free and will destroy odin, only to have vengeance taken on him by vidar. the cosmos will reemerge from the fires and chaos of ragnarok, but odin will not be there. see also audhumla; baldr; baldrs draumar; bestla; fenrir; grimnismal; harbardsljod; hel; midgard serpent; vafthrudnismal de

LOGOMACHY OF ZOS

r law. our going forth to find the greater self is by the path we know least; by losing ourselves until we find ourselves. whether god made us or is within us, we are not yet a reflector. in whole or in part. of god. no syllogisms or revelations prove anything except our own signature and that we are like a work evolving and completing, of one great artistry. now plus our own bloody vandalism! if the outer world is not a delusion then our concepts therefrom certainly give birth to illusions, and we are as vaulted catacombs inhabited by strange phantoms that wait to suck that energy to resurrect, to live, by a memory of that time when we made flesh from dreams. there is no greater mystery than man because of his imperfections, his great love of falsity, his great hatred of his self. ego, wi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

g dignity. the natural resources of atlantis were apparently limitless. precious metals were mined, wild animals domesticated, and perfumes distilled from its fragrant flowers. while enjoying the abundance natural to their semitropic location, the atlanteans employed themselves also in the erection of palaces, temples, and docks. they bridged the zones of sea and later dug a deep canal to connect the outer ocean with the central island, where stood the palaces and temple of poseidon, which excelled all other structures in magnificence. a network of bridges and canals was created by the atlanteans to unite the various parts of their kingdom. plato then describes the white, black, and red stones which they quarried from beneath their continent and used in the construction of public buildings

d temple of poseidon, which excelled all other structures in magnificence. a network of bridges and canals was created by the atlanteans to unite the various parts of their kingdom. plato then describes the white, black, and red stones which they quarried from beneath their continent and used in the construction of public buildings and docks. they circumscribed each of the land zones with a wall, the outer wall being covered with brass, the middle with tin, and the inner, which encompassed the citadel, with orichalch. the citadel, on the central island, contained the pal aces, temples, and other public buildings. in its center, surrounded by a wall of gold, was a sanctuary dedicated to cleito and poseidon. here the first ten princes of the island were born and here each year their descenda

hamber is a peculiar niche of gradually converging stone, which in all likelihood, may prove to be a new lost entrance way. at the paint where the grand gallery ends and the horizontal passage towards the queen's chamber begins is the entrance to the well and also the opening leading down the first ascending passage (d) to the point where this passage meets the descending passage (a) leading from the outer wall of the pyramid down to the subterranean chamber. after descending 59 feet down the well (p, the grotto is reached. continuing through the floor of the grotto the well leads downward 133 feet to the descending entrance passage (a, which it meets a short distance before this passage becomes horizontal and leads into the subterranean chamber. the subterranean chamber (o) is about 46 fe

ecret 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 secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from. his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine na

ease from motion; that they ought to be mused and well-shaken, whenever they begin to grow drowsy as it were, and to droop in their motion. for, say they, the sound of these sistra averts and drives away typho; meaning hereby, that as corruption clogs and puts a stop to the regular course of nature; so generation, by the means of motion, loosens it again, and restores it to its former vigour. now the outer surface of this instrument is of a convex figure, as within its circumference are contained those four chords or bars [only three shown, which make such a rattling when they are shaken--nor is this without its meaning; for that part of the universe which is subject to generation and corruption is contained within the sphere of the moon; and whatever motions or changes may happen therein

MASTERING WITCHCRAFT

that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft. they of their own accord have walked beyond the ring of firelight and learned the paths in the wilderness beyond. now that aquarius is upon us, the gates have swung back revealing as never before the secret workings of those who practise the blac

k, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garters are fastened by means of gold or silver gilt buckles. sometimes tiny gold or silver bells are also sewn on, reminiscent of those worn by english morris dancers. on the outer surface of the garter are embroidered the witch name, coven symbol, and coven rank, if any. sometimes the same signs that are inscribed upon the athame are also added. garters are always worn above the left knee, and let me reiterate, only on coven occasions or during the casting of spells. the garter concludes the list of witch jewels. most of them are optional, except for the necklace

the fresher the egg, the better- a fertile one is best of all. that midnight, observing your usual discreet precautions, kindle a tellurian incense in your thurible (see end of chapter) and place salt and water in your cup, clearly pronouncing these actions to be "in hertha's name" now, holding your athame in your right hand, the egg in the other, tread a path three times deosil (clockwise) round the outer perimeter of your house or property, concentrating hard on hertha's image and strongly invoking her either by simply chanting her name to yourself or by using the following incantation: hertha, great one, mother of all life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your m

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

name of power alivn, elion; and between the north and the east the great name alh, eloah; which names are of supreme importance in the list of the sephiroth, and their sovereign equivalents. furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the earth; and the space the key of solomon page 18 between the lines of the outer and inner square shall be half-a-foot. the extreme angles of the outer square shall be made the centres of four circles, the measure or diameter of which shall be one foot. all these are to be drawn with the knife or consecrated instrument of art. and within these four circles thou must write these four names of god the most holy one, in this order: at the east, al, el; at the west, ih

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

s 81 to 152 inclusive) the magical circle. this is the form of the magical circle of king solomon, the which he made that he might preserve himself therein from the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t

w names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are red) the magical triangle of solomon. this is the form of the magical triangle, into the which solomon did command the evil spirits. it is to be made at 2 feet distance from the magical circle and it is 3 feet across (see frontispiece figure 154) note th

MEANING OF MASONRY

nd intend? it means a new beginning (initium; a break-away from an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher facult

re to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be pursued as well outside the craft as within it. it proclaims the fact that there exists a higher and more secret path of life than that which we normally tread, and that when the outer world and its pursuits and rewards lose their attractiveness for us and prove insufficient to our deeper needs, as sooner or later they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; and it is upon this inner world, and the path to and through it, that masonry promises light, charts the way, and indicates the qualifications and condi

all they wear denied. we enter slipshod and with clothes awry, and we take with us much that by-and-by may prove no easy task to put aside. cleanse, therefore, that which round about us clings, we pray thee, master, ere thy sacred halls we enter. strip us of redundant things, and meetly clothe us in pontificals* in the schools of the mysteries, when aspirants for the higher life were wont to quit the outer world and enter temples or sanctuaries of initiation, prolonged periods were allotted to the practical achievement of what is briefly summarized in our first degree. we are told seven or more years was the normal period, though less sufficed in worthy cases. the most severe tests of discipline, of purity, of self-balance were required before a neophyte was permitted to pass forward, and

overed above him; he has been unconscious of its presence in his constitution; but now, having realized its existence, the day-spring from on high has visited him, and the nobler part of him descends into his lower nature, illuminating and enriching it. now the man who so develops himself, speedily becomes more conscious of the difficulties of his task, more sensitive to the obstacles the life of the outer world places in the way of the spiritual life. but he is taught to persist with fortitude and with prudence, to develop the highest within him with" fervency and zeal" upon self scrutiny, too, i.e, upon entering into that" porchway" of contemplation which like a winding staircase leads inward to the holy of holies within himself, he realizes that difficulties and obstacles placed in his

ine prescribe for the liberation of this imprisoned centre? its first injunctions are those of our first degree. there must be purity of thought and purpose. i need scarcely remind you that the word candidate derives from the latin candidus, white (in the sense of purity, or that our postulants before entering the lodge leave behind them in the precincts the garments that belong to the fashion of the outer world whose ideals they are desirous of relinquishing, and enter the lodge clad of in white as emblematic of the blamelessness of their thought and the purification of their lives. as this symbolic white clothing is worn during each of the three degrees, it is as though the see ker after the high light of the centre must always come uttering the triple ascription" holy, holy, holy" as th

MICHAEL FORD WITCHMOON

'shells' or shades of the dead, given substance by astral blood or 'chi' from the living. qlippothic spirits which exist beyond the sphere of da ath are sometimes very powerful yet directionless. given this tendency the sorcerer with a strong will can channel and control such a daemon without falling prey. qlippothic spirits are generally not 'earth-bound' per se but operate between the lines of the outer or astral world. once they are evoked however, and given a vessel such as a consecrated bottle or sigil, then they remain earth-bound until banished or absorbed. the rites of vampirism call for their evocation and ultimate absorption for individual power and insight into the daemonic or cthonic realm -qlippothic elementals become dangerous if consecrated and left to their own devices by

and representing the zos and kia were painted as well. the coffin was consecrated and upon it was placed a skull with both the sigil of black eagle and the symbol of the crossroads or the twins within the voudoo tradition. a circle was inscribed in black with the names of power laylah, lilith, hecate, choronzon and thanatos in red. candles of both colors were placed outside each name inscribed on the outer rim of the circle. a triangle with an eye representing kia was painted in indigo at the center, to hold the spirit which was to be evoked. we had at hand a vial containing aged blood (my own) which is used for the evocation of vampire spirits. the blood, even though sealed is depleted of oxygen and therefore has a strong odor of death. the use of aged blood is based on the assumption tha

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ation we get the truth even from the horse's mouth. we form an association of brothers in all points of the globeyet there is one unseen thatcan hardly be felt, yet it weighs on us. whence comes it? where is it? no one knowsor atleast no one tells. this association is secret even to us the veterans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american

ess emulators, become the mannequins dressed for the parts they are to play.some take to their roles with more gusto than others (see c. s. lewis that hideousstrength, frank herbert's dune, or john christopher's tripods trilogy).the job of the president is not to wield power himself, but to lead attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish

MICHAEL WYNN THE SOUL TRAVELERS

ecret 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 secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine nam

the novelist h.p. lovecraft, hades went by the name azag-thoth, the mad blind god. azag-thoth is presented as the leader of the demons and resides at the center of the universe in a dark underworld called the igigi. azag-thoth is described as the embodiment of chaos, extremely powerful, and rendered sightless in some battle. the mad god sits upon a black throne, where he rules the dead spirits of the outer void. the black man of the sabbat, baphomet is considered the messenger of azag-thoth and his will made fresh. when the stars assume the correct positions and the rays that come from them are no longer poisonous, azag--michael wynn's "the soul travelers" 81 thoth will lead the old ones (the aforementioned titans) out of the abyss, and into the world of man; the old ones intend on ruling

MORALS AND DOGMA

plendor, a partition between the greater and lesser splendor was necessary; and this partition, the boundary of the sphere of splendor, and a like one bounding the sphere kether, were called _vessels_ or _receptacles, containing, including, and enclosing within themselves the light of the sphere. imagine a sea of pellucid water, and in the centre of it a spherical mass of denser and darker water. the outer surface of this sphere, or its limits every way, is the vessel containing it. the kabalah regards the vessels "as by their nature somewhat opaque, and not so splendid as the light they enclose" the contained light is the soul of the vessels, and is active in them, like the human soul in the human body. the light of the emanative principle [ainsoph _inheres_ in the vessels, as their _life

aming star shows us the fifth and last point of the scottish masters "you should pass practically through the five points or rules of the master, and by the use of one part to a thousand, transmute and ennoble metals. you may then in reality say that your age is a thousand years" in the oration of the degree, the following hints are given as to its true meaning "the three divisions of the temple, the outer court, sanctuary, and holy of holies, signify the three principles of our holy order, which direct to the knowledge of morality, and teach those most practical virtues that ought to be practised by mankind. therefore the seven steps which lead up to the outer court of the temple, are the emblem of the seven-fold light which we need to possess, before we can arrive at the height of knowle

was but one of the oxen under the laver of bronze, and the karobim on the propitiatory, misunderstood. the symbols of the wise always become the idols of the ignorant multitude. what the chiefs of the order really believed and taught, is indicated to the adepts by the hints contained in the high degrees of free-masonry, and by the symbols which only the adepts understand [the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally misled by false interpretations. it is not intended that he shall understand them; but it is intended that he shall imagine he understands them. their true explication is reserved for the adepts, the princes of masonry. the whole body of the royal and sacerdotal art was hidden

l world, the _ideal_ and the _actual_ are the same. the laws of matter we learn only by observation and experience. before experience of the fact, no man could foretell that a body, falling toward the earth, would descend sixteen feet the first second, twice that the next, four times the third, and sixteen times the fourth. no mode of action in our consciousness anticipates this rule of action in the outer world. the same is true of all the laws of matter. the ideal law is known because it is a fact. the law is imperative. it must be obeyed without hesitation. laws of crystallization, laws of proportion in chemical combination--neither in these nor in any other law of nature is there any margin left for oscillation of disobedience. only the primal will of god works in the material world, a

MOTTA MARCELO THE COMMENTARIES OF AL

dy! unite by thine art so that all disappear. this phrase sent certain debased elements within jewish occultism hunting for aleister crowley as long as he lived. thelemites have been pointed (by these same so-called occultists) as the originators of the nazi party. the fact that the nazis destroyed all copies of the book of the law in germany, and seized all translations of a. c.'s works, and put the outer head of the 0. t. 0 (who, incidentally, was married to a jewess) in a concentration camp is not mentioned. equally, these people seem not to realize that the nazis treated them exactly as the jews treated the "heathen" in the old testament. hitler was a personification of all of jehovah's attributes only, this time, turned against "his people .even the concept of the superiority of the a

NECRONOMICON ALAZIF

e 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the seal is cast aside

PATH OF INITIATION

itiate? when you can answer that question, then you will see how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are internal, otherworldly mysteries that emerge through all things. they come from the unseen. a group is very unique and special indeed if it can really bring about these transformations in a systematic, direct way- most groups cannot, because 99% of people have not gone past the first one or two "steps" on the initiatory path. most people

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

st wind pushing them up, so too, there must be a constant creative force from g-d "pushing" the universe and everything therein, including the human body, into existence at all times. the inner self of man if we would strip away all the properties of man, we would be left with the quintessential self of the person, for one s arms are not him, his legs are not him and neither is his torso. neither the outer nor the inner organs are him. neither is his will and desire nor is his thought him. he is not his understanding nor is he his emotions, nor his actions. will is an effect, not a cause. there must be an inner identity of the one who is willing in order for will to be. this inner identity is, likewise, the thinker who thinks the thoughts, the feeler who feels the feelings and the actor wh

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

arich anpin [arich anpin extends throughout] the entire measure of atzilut; the other [partzufim] enclothe arich anpin [to various extents. atika means gthe ancient one h or gprimordial one. h the partzuf that develops from the inner dimension of keter is called atik yomin, but the term atika kadisha( gholy ancient one h) or just atika( gthe ancient one h) refers to the partzuf that develops from the outer dimension of keter, arich anpin. arich anpin is synonymous with the will. g-d fs will to manifest at any particular level is what is responsible for the existence of that level of revelation, i.e, that world. thus, the will permeates the entire world that develops out of it, and is the inner force driving all the other manifestations of his powers (i.e, partzufim) at that level. it follo

of nature, is the essence of the primordial snake. in the zohar,2 the imagery of the snake putting its tail in its mouth is used to illustrate the sin of gthe evil tongue, h i.e, slander, a gross misuse of the power of speech. people commit this sin when material consciousness gets the better of them. as is explained in the tanya,3 those who give their bodies preeminence over their souls see only the outer shell of their fellow man, which differentiates between people, and are oblivious to the inner souls. they thus fall into the sin of hatred, which leads to slander. this being the case, pharaoh was both a head and a tail, in the idiom of the verse, gg-d will cut off from israel both the head and the tail con one day. h4 pharaoh, here signifying the evil inclination in general, acts as th

ircumcision, is designed to remove the shells surrounding the procreative organ (which is the bodily manifestation of the sefirah of yesod, since these shells obstruct the full exposure of this sefirah and thereby limit the divine beneficence that can issue from it. gshells h in kabbalah are an appellation for gevil. h the act of ritual circumcision consists of three separate procedures: removing the outer foreskin (milah, peeling back the mucous membrane (periah, and sucking off the blood produced by the operation (metzitzah. in order for the divine message embodied in yesod of abba to penetrate the world, malchut reveals its will, i.e, its will to manifest divinity in the lower worlds. the skull (gulgalta) of any partzuf is the keter of that partzuf, and keter is synonymous with will, as

he brain also possesses three shells: the thick membrane, the thin membrane, and the skull, above which is the skin. just as yesod possesses three gshells, h so does chochmah, or the brain in general. the skull is the ark-cover (kaporet, and the skin is the veil that separates between the holy and the mundane, i.e, the head from the body. here, the holy of holies is the ghead h of creation, while the outer chamber of the tabernacle is the gbody. h the holy of holies measured three cubits long, while the outer chamber measured seven. this is a clear indication that the inner chamber (the holy of holies) is to be associated with the intellect (or ghead h, comprising three sefirot, and the outer chamber with the emotions (or gbody h, comprising seven sefirot. the torah [i.e, the tablets of th

ame havayah atik yomin( gthe ancient of days h) keter arich anpin( gthe long face h) upper thorn of yud chochmah abba( gfather h) yud binah ima( gmother h) hei chesed, gevurah, tiferet, netzach, hod, yesod z feir anpin( gthe small face h) vav malchut nukva( gthe female h) of z feir anpin hei atik yomin is not alluded to explicitly in the name havayah, since it is considered the inner dimension of the outer partzuf of keter, arich anpin. now, corresponding to these, the holy one, blessed be he, created [five gkingdoms h in this physical world: the silent [i.e, inanimate or mineral, the vegetable, the animal, the articulate [i.e, man, and the soul. creation unfolds through successive levels of consciousness of g-d; each of these levels is called a gworld. h every world is thus simply a proje

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gatherings to share his art. george wilson, 39, b.a. philosophy, b.s. nursing. professionally was an rn with a psychiatric specialty. recently retired to devote full time to occult studies. a student of mysticism for 20 years "kabbalah led to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealan

y in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique, this its content, but to be additionally "content! and the writing style facilitates the student may wish to add the neovhvte the i r s t n owi e dl ecetu re. lthoug'h impressed by these simple meditations found them of immense value. this then is a suggested schema and knowledge lectures in the outer angel or personal genius through and guidance. the "right" persons for the individual as he or she aphorism, paraphrased: when the there should be a relaxed attitude that one is guided in spite of oneself! brought into contact with a group reflect upon. all groups have a heatedly denied by the group. regardie particularly effective in activating while this may be true, it has been most b

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 the knowledge of his higher self (italics mine) there

. according to his account, and the following words are substantially his own, prior to 1880 members of the rosicrucian 9rder on the continent selected with great care their own candidates whom they thought suitable for personal instruction. for these pupils they were each individually responsible, the pupils thus selected being trained by them in the theoretical traditional knowledge now used in the outer order. after some three or more years of intensive private study these pupils were presented to the chiefs of the order, and if approved and passed by examination, they then received their initiation into the order of the roseae rubeae et aureae crucis <22> the political state of europe in the nineteenth century was such that the strictest secrecy as to the activities of these people was

history lecture mentions the discovery of the vaultwherein the tomb and body of the illustrious father were discovered, one of the initiating adepts draws aside a curtain, admitting the candidate to a chamber erected in the midst of the temple similar to that described in the lecture. a few words roughly describing it may not be considered amiss. as a climax to the very simple temple fumiture of the outer grades, it comes as a psychological spasm and as a highly significant symbol. the vault itself is a small seven-sided chamber, each side representing one of the seven planets, with their host of magical correspondences. the mediaeval rosicrucian manifesto the fama fraternitatis, translated in arthur edward waite's real histwy of therosicrucians, describes it at great length, though i sha

REGARDIE TALISMANS

build a new power station to provide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might construct a solar talisman. since the structure would provide light, the talismanic ruler could well be the source of light and life to the earch, the sun. an appropriate biblical verse for inscription around the outer margin of one side of the talisman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were. an infinite variety of changes may be rung on this simple theme. but this provides the basic

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder, or the shouts of myriads to awake their echoes in these subterranean halls.one chamber was devoted to a general laboratory with a section set apart for domestic purposes,with ingenious sieve-like flues for the unrecognisable escape to the outer world of the smoke, gassesand fumes. this apartment was long and of ample size; while the second, also rectangular in shape,was set apart for rest, containing rude couches and also simple tables for simpler fare. opposed tothis, across the main laboratory and opening into it, but with descending steps, was the third andlargest hall, with rising pointed roof of rugged structure, used for

eping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in charge of your conductor retire to the outer porch, and be clothed in the colour ofdivine truth and eternal friendship, emblematic of the ethereal element that surrounds us, whichrituals of the societas rosicrucianis in angliahymn to chymia20 through the blessing of god, he breathed into the nostrils of man when he imbued him with a livingsoul. for now that we have witnessed your spirit of ardour and fervency, it is becoming that y

aldi lives" and everything,that breathes shall shout his praisein ecstacy, through endless days.now the mystery he'll unveildeath no longer shall prevail,shout the tidings far and near"gualdi lives" life has no fear.the herald approaches the door of the sacred hall which is open, and males the followingproclamation:stand apart, and give due head. thus orders the magus and his council. greeting to the outer-world,gualdi lives, and death hath not the victory. this do i, son of asterial, the herald.the herald returns to his station. the guardian of the caverns and the torch bearer, whose torch isburning, approach the entrance to the hall, just as the conductor of novices and the practicus areabout to enter. all halting, theguard, says to t.b. as he sees the cond: mark you, it is time for our

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

tly fulfil them all. the pentagram, engraved in luminous lines upon glass by the electrical machine, exercises also a great influence upon spirits and terrifies phantoms. the old magicians traced the sign of the pentagram upon their doorsteps, to prevent evil spirits from entering and good spirits from departing. this constraint followed from the direction of the points of the star. two points on the outer side drove away the evil; two points on the inner side imprisoned them; one only on the inner side held good spirits captive. all these magical theories, based upon the one dogma of hermes and on the analogical deductions of science, have been confirmed invariably by the visions of ecstatics and the paroxysms of cataleptics, declaring that they are possessed by spirits. the g which freem

depicts the universal movement, harmonic and equilibrated in imperishable being; another, which should be formed from an amalgam of the seven metals, calls for a description in detail. it has a double collet and two precious stones. a topaz constellated under the sign of the sun and an emerald under the sign of the moon. it should bear on the inner side the occult characters of the planets and on the outer their known signs, duplicated and in kabalistic opposition to each other; that is, five on the right and five on the left; the signs of the sun and moon resuming the four several intelligences of the seven planets. now, this configuration is no other than that of a pantacle signifying all mysteries of magical doctrine, and here is the occult significance of the ring: to exercise omnipote

ROBERT KIRK WALKER BETWEEN WORLDS

vided light. the archangels differ in magnitude according to the size of the provinces over which they rule. angels are distinguished by smaller size, and by their being divided numerically. in the case of daemones the division goes further, and their magnitude visibly fluctuate. heroes are of a smaller appearance, but of a greater majesty of bearing. of the archons the most powerful belonging to the outer region of the cosmos are large and massive in appearance. those, on the other hand, who undergo division in the region of matter are apt be to be boastful and generate illusions. souls are not equal in size, but are generally smaller in appearance than heroes. next let us define the distinctions between the appearances of these beings who make themselves manifest. in the case of gods who

of the ex-human attuned to an environmental site by magical power. at this stage, he appears as a threatening being to unwitting visitors to his hill (carterhaugh. janet, however, lays claim to the site, through the gift of her father the king. 4. carterhaugh as with other examples from scottish tradition, carterhaugh is an actual location, in selkirkshire. the insistence upon actual locations in the outer-world is central to the tradition. in walter scott's day, local people insisted that 'fairy rings' upon carterhaugh, which stands at the conflux of the rivers yarrow and ettrick, were evidence of the magical struggle for liberty. similar traditions are linked to the reverend robert kirk of aberfoyle, and to thomas of ercledoune, both historical characters with documented backgrounds. in

r his entity has been broken down and destroyed (paid as a fine to hell. the key concept here is man is redeemed by woman, a concept which is repeated in the heretical grail cycle. as with janet's challenge to gain tam lin's secret, her magical rescue is a willed alteration of the normal or expected pattern of events. in the first example, she turns against the laws of natural cause and effect in the outer world, by rejecting the so-called oeinevitable, the wheel of procreation. her second challenge, however, is on an inner or magical level whereby she moves against the current of the unseen powers, and seeks to suspend their cycle of operations also. she is stealing tam lin from the fairies- operating the magic known as 'the path of the thief. 1o. the nature of fairyland and the fine to h

stole tam lin to keep him as a sacrifice to the devil in order that their paradisical state could be perpetuated. tam lin is actually seeking a way free from the wheel on an inner or magical level he acts as guardian of a power or sacred site (in this case linked to fertility, and despite the timeless and dreamlike quality of the state in which he finds himself it is only a more subtle variant of the outer world. at the end of a given period, he is offered up to the powers of destruction. appendix 3: the ballad of tam lin 134 this is only normal. every entity experiences this power of dissolution upon physical death. in tam lin's case, he is singled out in a magical or intermediate role, so his cycle is not that of regular birth- life- death- rebirth. his entity, his self-awareness, is act

ation, as with other male characters in magic, he is incomplete without the female partner, and unable to transform without the vitalizing fire of janet's love. 11. the transformation at hallow-e'n the most obvious magical elements now begin to appear in the ballad. janet must save her lover at hallow-e'en- the festival which marks the ancient feast of the dead. at this time, the barriers between the outer and underworld were said to be weakened, and the dead could freely approach the living. additionally, it was at this time that the wild hunt gathered in the souls of the dead- a period of transition. we can see from this significant use of hallow-e'en a further reinforcement of the connection between 'fairy' lore and 'ancestor' lore. janet is told to hide at 'miles cross, which is someti

RUBY TABLET OF SET

are also there, and that is a side of saturn that few appreciate or understand. at this time in a person's life, saturn is making its first 90 degree angle (as it transits through a person's astrological birth chart) to the place it was when the person was born. the 90 degree angle is one of inner challenge as the individual has to wrestle with inner realities and realign them with the demands of the outer world, or in some other way manipulate them to resolve the issues of this stage. for the setian, ritual work that relives memories of this period to complete or rework tasks would benefit from using the saturnian energy. selfesteem can be interchanged with the phrase "self-value" with that in mind, the following questions suggest themselves: 1. what task of my daily life, when i do it we

the neters 6 are interpreted in a highly metaphorical and allegorical manner. perhaps it is also important to note the distinction between esoteric and exoteric interpretations of philosophical and magical imagery. in other words, the understanding of the sages and priests of ancient initiatory societies- those initiated into the inner temple- and that of the masses of followers who worshipped at the outer temple 7 were at great variance. classification: v2- 201.a1- 1 author: burton p. gillis iii date: december 14, xxi1 revision: march 24, xxii html revision: dec 15, 1997 ce subject: satanism reading list: 6 as heraclitus (the "riddler" or "dark philosopher) observed, the many are incapable of understanding religious symbolism on a non-literal level, and thus worship statues. i would also

those unacquainted with the actual principles which comprise this philosophy. suffice to say at this point that true indulgence- that is, the exercise of free will- presupposes profound self-knowledge. 4. isha schwaller de lubicz, her bak- egyptian initiate 5. pronounced kheffer 6. often loosely translated as "gods" but perhaps more accurately conceptualized as analogous to the platonic forms 7. the outer temple is an actual "place" in the physical and spatial sense of the term, whereas the inner temple exists within the soul of the individual initiate [de lubicz, her bak- egyptian initiate. 8. from the greek thelema "will" 9. aquino, black magic in theory and practice, from the crystal tablet of set 10. lavey, the satanic bible, page 89. 11. aquino, temple of set informational letter; th

sene thought seems to come through more or less subtly in the transcriptions of his sermons.(4) regardless of what form of training he received, the result was that he emerged with his mission still in mind and began accumulating followers. at age thirty he was teaching and preaching at a full-blown rate. twelve men formed the inner circle of his traveling court along with camp followers starting the outer circles [and by the way, was he as pure as the driven snow? the question is an academic one at this point, but there are a few possibilities. in "manny faces life" a takeoff on the life of jesus as performed by members of the then-lilith grotto of new york, manny (jesus) informs peetie- baby (peter) that he has "a nice quiet arrangement with mary magdalene" should mary m. not have been a

elves are fewer in number to tragic degree, but the majesty of god is undiminished for that. behold, i who have triumphed over the great enemy am now become messiah, the chosen of god. and he was answered by them, verily art thou the very son of god, for in thee hath the will of god become person. then michael said, messiah, lucifer is vanquished, but he is not unmade. for though he ventured into the outer darkness, he yet exists apart from god. and with the power of his black flame he hath created a hell, wherein all wills are equal, and himself he hath proclaimed satan, for he declares never to leave the law of god unchallenged. messiah thought, and he answered, i would not have this peace we have won so dearly lost again to war, for the very concept of seraphic war is an abhorrence to g

SABBATIC KABALA OF THE CROOKED PATH

magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formless powers are there to serve and to mediate, they may also serve to imprison and to chai

ten result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dungeons. this will almost always be the case if the novice embarks on the road of in-between-ness forged by cain and uph

SALMANRUSHDIE THESATANICVERSES

ehind him with a bang. that day gibreel farishta fled in every direction around the underground of the city of london and rekha merchant found him wherever he went; she sat beside him on the endless up-escalator at oxford circus and in the tightly packed elevators of tufnell park she rubbed up against him from behind in a manner that she would have thought quite outrageous during her lifetime. on the outer reaches of the metropolitan line she hurled the phantoms of her children from the tops of claw--like trees, and when he came up for air outside the bank of england she flung herself histrionically from the apex of its neo--classical pediment. and even though he did not have any idea of the true shape of that most protean and chameleon of cities he grew convinced that it kept changing sha

ent where the little girls in uniform are always going in, but never come out, and the house where talleyrand lived in his old age when after a thousand and one chameleon changes of allegiance and principle he took on the outward form of the french ambassador to london, and arrives at a seven--storey corner block with green wrought--iron balconies up to the fourth, and now the dream rushes him up the outer wall of the house and on the fourth floor it pushes aside the heavy curtains at the living-room window and finally there he sits, unsleeping as usual, eyes wide in the dim yellow light, staring into the future, the bearded and turbaned imam. who is he? an exile. which must not be confused with, allowed to run into, all the other words that people throw around: migr, expatriate, refugee

s, had been found in the photocopying room "that's all we have" the end. i have more. i have certain questions, anyhow- about, for instance, an unmarked blue mercedes panel van, which followed walcott roberts's pick-up truck, and then pamela chamcha's mg- about the men who emerged from this van, their faces behind hallowe"en masks, and forced their way into the crc offices just as pamela unlocked the outer door- about what really happened inside those offices, because purple brick and bulletproof glass cannot easily be penetrated by the human eye- and about, finally, the whereabouts of a red plastic briefcase, and the documents it contains. inspector kinch? are you there? no. he's gone. he has no answers for me. o o o here is mr. saladin chamcha, in the camel coat with the silk collar, run

SAPPHIRE TABLE OF SET MAIN

truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer masterpiece of a master of the temple of set is an order. this could be the case, but there are probably a great many other ways in which the inner crystallization characteristic of the iv can manifest in the ou (to continue i'll need to address the second question (2) why does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an orde

hange more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just like the individual, the on as a whole (a common creation of the principle of isolate intelligence and those facets of its gift that have become fully self-aware and independent of the pull of the cosmos) needs to retain a matrix of communication with the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. si

ot always enough; also a school with various levels of people will often be needed to make the passage into higher realms possible (not to mention probable. this is where the orders and various other mundane and initiatory projects come to play. the world must be prepared to receive the teaching. initiatory teachings show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function of the master (something that can be fully known only

s. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have to be 'updated (as to the specifics of _how_ to fulfill it in any particular matri

n (it will be published in a future _cornu, newsletter of the order of amon _the book of denytenamun_ walpurgisnacht xxxii s (1997) i am denytenamun, a priest of amon. after a silence of thousands of years my spell began to resonate with the outside world, and so i was reborn on walpurgisnacht, 1997 years after the birth of christ. my remanifestation became possible only now because the matrix of the outer world had so far been deaf to my call. in the year 1904 in cairo began a working that has finally created a magical entity into the shelter of which the ancients can remanifest. i was born on the 32nd year of the on of set into the presence of a finnish priest of set. this priest had already heard my call at the temple of amon in karnak, egypt, nine years before. since then his greater s

SAPPHIRE TABLET OF SET

truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer masterpiece of a master of the temple of set is an order. this could be the case, but there are probably a great many other ways in which the inner crystallization characteristic of the iv can manifest in the ou (to continue i'll need to address the second question (2) why does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an orde

hange more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just like the individual, the on as a whole (a common creation of the principle of isolate intelligence and those facets of its gift that have become fully self-aware and independent of the pull of the cosmos) needs to retain a matrix of communication with the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. si

ot always enough; also a school with various levels of people will often be needed to make the passage into higher realms possible (not to mention probable. this is where the orders and various other mundane and initiatory projects come to play. the world must be prepared to receive the teaching. initiatory teachings show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function of the master (something that can be fully known only

s. the magical reality (the onic identity/function that begins to be realized when permanent transfer into the fane of the non-natural occurs) of other initiates may call them to found an order- or perhaps something on-enhancing that is yet completely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have to be 'updated (as to the specifics of _how_ to fulfill it in any particular matri

n (it will be published in a future _cornu, newsletter of the order of amon _the book of denytenamun_ walpurgisnacht xxxii s (1997) i am denytenamun, a priest of amon. after a silence of thousands of years my spell began to resonate with the outside world, and so i was reborn on walpurgisnacht, 1997 years after the birth of christ. my remanifestation became possible only now because the matrix of the outer world had so far been deaf to my call. in the year 1904 in cairo began a working that has finally created a magical entity into the shelter of which the ancients can remanifest. i was born on the 32nd year of the on of set into the presence of a finnish priest of set. this priest had already heard my call at the temple of amon in karnak, egypt, nine years before. since then his greater s

SATANGEL

odern astronomy is an improvement upon the astrology of the ancients. yet this is not really so; the ancient egyptians possessed knowledge of chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters

SATANIC BIBLE

hrone, let it be assailed without pity and without regret, for under the domination of an inconvenient falsehood, no one can prosper. 11. let established sophisms be dethroned, rooted out, burnt and destroyed, for they are a standing menace to all true nobility of thought and action! 12. whatever alleged "truth" is proven by results to be but an empty fiction, let it be unceremoniously flung into the outer darkness, among the dead gods, dead empires, dead philosophies, and other useless lumber and wreckage! 13. the most dangerous of all enthroned lies is the holy, the sanctified, the privileged lie- the lie everyone believes to be a model truth. it is the fruitful mother of all other popular errors and delusions. it is a hydra-headed tree of unreason with a thousand roots. it is a social c

nting down- symbolizing man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenm

SATANICON

describe these ritualistic activities is psychodrama: a purging of the emotions; expression of the emotions through various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

cient practices and symbols. they know that the ancient druids practiced divination, or techniques designed to read into the future. some of these techniques included interpreting dreams, examining the flights of birds, meditation, and reading the pattern of sticks scattered on the ground. they have also rediscovered the awen symbol (awen is welsh for inspiration, consisting of three pillars with the outer two sloped toward the one in the center. druids were fascinated with the number three. many goddesses were triune goddesses, represented as three sisters. brigid is one of these triune goddesses. another important symbol is the triskele, consisting of three curved branches, arms, or legs radiating from the center. the chief practice of druidism, both ancient and modern, is the celebratio

an produce evidence which logically justifies that certainty. he does not say that he does not believe in god or religion. his point always was that the existence of god cannot be proved rationally. huxley refers to a metaphysical nifelheim when he talks about the realm of spiritual matters where, over history, one doctrine slays, or replaces, another. nifelheim, often spelled niflheim, refers to the outer region of cold and darkness in norse mythology. it is the abode of hel, the goddess of the dead. his allusion suggests that the realm of religion is a mysterious, frightening realm where belief systems come and go. excerpt from collected essays, vol. 5: science and chr i st ian tradit ion agnosticism and christianity the present discussion has arisen out of the use, which has become gene

ved the god adad. heralds: messengers, bearers of news. erragal: god of the underworld; god of war and plague. dikes: bank of earth used to control or keep back water. anunnaki: gods of the underworld. submerging: causing something to sink below the surface of water. torrent: a rush of liquid. world religions: primary sources 67 the epic of gilgamesh the gods were cowering like dogs, crouching by the outer wall. ishtar shrieked like a woman in childbirth, the sweet-voiced mistress of the gods wailed: the olden days have alas turned to clay, because i said evil things in the assembly of the gods! how could i say evil things in the assembly of the gods, ordering a catastrophe to destroy my people! no sooner have i given birth to my dear people than they fill the sea like so many fish! the go

sh in plenty. and godlike telemachus was far the first to descry her, for he was sitting with a heavy heart among the wooers dreaming on his good father, if haply he might come somewhence, and make a scattering of the wooers there throughout the palace, and himself get honour and bear rule among his own possessions. thinking thereupon, as he sat among wooers, he saw athene and he went straight to the outer porch, for he thought it blame in his heart that a stranger should stand long at the gates: and halting nigh her he clasped her right hand and took from her the spear of bronze, and uttered his voice and spake unto her winged words: hail, stranger, with us thou shalt be kindly entreated, and thereafter, when thou hast tasted meat, thou shalt tell us that whereof thou hast need. but telem

as stated at the 1974 meeting. they find power and divine awe in seemingly ordinary aspects of nature, such as flowers and trees. the creative power of the universe is both masculine and feminine and contained within each person: wicca, writes cunningham, reveres [respects and honors] these twin deities [called the god and goddess] because of its links with nature. wiccans seek the interaction of the outer and inner (psychological) worlds and, as cunningham writes, can contact and communicate with [the god and goddess] because a part of us is in them and they are within us. wiccans do not have an organized structure of authority to oversee their religious beliefs. throughout his book, cunningham makes clear that every practitioner can be his or her own priest or priestess, performing ritua

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

eaven and earth were poured so thou has all in all, earth and heavens in one together, look well at it, it is to thy good, and pondering over, thou wilt not rue it. notice nature in its strength, look at its great life-power from god it, and all things spring and return to their centers again. friend thoughtfully look at this mirror, see how nature is revealed, always watch the inner center, turn the outer spheres around it. look well for the golden magnet. if thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and

e their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that the human being has all these things in his heart; heaven and hell, light and darkness, life and death. the outer and inner mind without god's light you cannot find only the spirit alone knows reason in flesh is blind. i. god god is free everywhere within and without all creature time measure of nature the angel with six wings. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium

sun rise over good and evil: but everything grows after its own fashion, and man is only too apt to look upon the stars of the manyfoldness, and in his own discretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost face of the sun into the outer (world) and can find neither end nor place of rest, unless it leads from the outer (world) back again and seeks the beginning, from which all the smaller star- lights originated. there is also among 7 stars, hardly one turning its rays inward to direct the searching mind to bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which stands towards t

SEVEN SHADES OF SOLITUDE

lf-overcoming in the mystical sacrifice of abel, the profane man of clay. the fifth solitude is the hermitage of one who passes beyond the pale of any kingdom, government or rulership, save that of his chosen deity or intent. it is the condition of one who actively engages in magical praxis outside the parameters and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical limitations of spatiality, appearance or behaviour, or the inward limitations of spirituality, mentality, moral awareness, emotional sensibility, sexuality, and so forth. it is the hermitage of the laughing saint who prays with equal mirth in graveyard or brothel, chapel or thicket. this is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ily, thy honour will be dear to him as his own; if not, there are yet other lands where love will be truer, and virtue less in danger from fraud and force. farewell; my own destiny i cannot foresee except through cloud and shadow. i know, at least, that we shall meet again; but learn ere then, sweet flower, that there are more genial resting-places than the rock" he turned as he spoke, and gained the outer door where gionetta discreetly stood. zanoni lightly laid his hand on her arm. with the gay accent of a jesting cavalier, he said "the signor glyndon woos your mistress; he may wed her. i know your love for her. disabuse her of any caprice for me. i am a bird ever on the wing" he dropped a purse into gionetta's hand as he spoke, and was gone. chapter 2.iv. les intelligences celestes se f

ical architecture of the same time, but rude, vast, and menacing, even in decay. a wooden bridge was thrown over the chasm, wide enough to admit two horsemen abreast; and the planks trembled and gave back a hollow sound as glyndon urged his jaded steed across. a road which had once been broad and paved with rough flags, but which now was half-obliterated by long grass and rank weeds, conducted to the outer court of the castle hard by; the gates were open, and half the building in this part was dismantled; the ruins partially hid by ivy that was the growth of centuries. but on entering the inner court, glyndon was not sorry to notice that there was less appearance of neglect and decay; some wild roses gave a smile to the grey walls, and in the centre there was a fountain in which the waters

waters till, as the eye continued to gaze, it ceased to discern them from the preternatural element they were supposed to inhabit. such were the moving outlines that coiled and floated through the mist; but before glyndon had even drawn breath in this atmosphere for his life itself seemed arrested or changed into a kind of horrid trance he felt his hand seized, and he was led from that room into the outer one. he heard the door close, his blood rushed again through his veins, and he saw mejnour by his side. strong convulsions then suddenly seized his whole frame, he fell to the ground insensible. when he recovered, he found himself in the open air in a rude balcony of stone that jutted from the chamber, the stars shining serenely over the dark abyss below, and resting calmly upon the face

ll was as he had been accustomed to see it, save that on a table in the centre of the room lay open a large volume. he approached, and gazed on the characters on the page; they were in a cipher, the study of which had made a part of his labours. with but slight difficulty he imagined that he interpreted the meaning of the first sentences, and that they ran thus "to quaff the inner life, is to see the outer life: to live in defiance of time, is to live in the whole. he who discovers the elixir discovers what lies in space; for the spirit that vivifies the frame strengthens the senses. there is attraction in the elementary principle of light. in the lamps of rosicrucius the fire is the pure elementary principle. kindle the lamps while thou openst the vessel that contains the elixir, and the

SORCERIES OF ZOS

wn relation to present-day forms of architecture. eliphaz levi claimed a similar power of reification for the 'astral light, but he failed to show the precise manner of its manipulation. it was to this end that spare evolved his alphabet of desire 'each letter of which relates to a sex-principle( that is to say he noted certain correspondences between the inner movements of the sexual impulse and the outer form of its manifestation in symbols, sigils, or letters rendered sentient by being charged with its energy. dali refers to such magically charged fetish-forms as 'accommodations of desire) which are visualized as shadowy voids, black emptinesses, each having the shape of the ghostly object which inhabits its latency, and which is only by virtue of the fact that it is not. this indicates

SPENSER THE CULT OF THE ALL SEEING EYE 1960

n the caduceus contains references (page 72) to the ancient use of the symbol without wings, as seen in the mural. the caduceus is also the symbol of peace, the propaganda term associated with the u.n. the serpents are male and female; the sun-god and the moon-god; and are symbols of generation. buddha was symbolized by the serpent and in mythology is identical with mercury. the center sphere and the outer circles around it form the all-seeing eye. this bisected sphere overlays an isoceles triangle bounded on one side by the diagonal line. according to manly palmer hall, in his occult treatise -18- on the secret destiny of america,24 the all-seeing eye is that of the great architect of the universe (whenever it appears as a symbol of god. his explanation is that which is generally accepted

iring painting of our national coat of arms hanging on the wall behind his pew. the religious heritage of our nation could hardly have been expressed in a more felicitous fashion than it was in the symbolism of this painting. the glory of golden light is by far the most prominent feature of the blazon. it indicates in the strongest terms the presence of god. the heavenly rays of light extend from the outer perimeter of the circle of clouds out behind the entire upper portion of the eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is within the circle of clouds. no occult meaning can be attached to the number of feathers in the wings and tail. the escutcheon (shield) on the breast is curved; its sides meet in a point at the base of the ta

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nature, however, which included even the empirical personality, was impossible. for in that realm the limit of development had already been reached. one therefore had to leave nature behind, and thus to construct further within the condition of the spirits (daimons) at the point where nature left off. 16 christianity as mystical fact an atmosphere had to be created that did not exist anywhere in the outer world. that atmosphere in which the mystai could breathe was to be found in the temples of the mysteries. there took place the awakening of the slumbering powers within, and metamorphosis into a higher, creative and spiritual being. their transformation was a delicate process, unfitted to the harsh light of common day. but if they stood the test, they became a rock founded on the eternal

sented be an eternal god, bearing as he does all the features of perishable existence? it was clear to the mystai that a person s idea of the gods did not come in the manner of other ideas, like those of things around one, which constrain one to represent them in a particular way. by contrast, people s ideas of divinity are unconstrained, even willful. attention reveals an absence of control from the outer world on the idea of the gods. this brings us to a logical quandary. there is a suggestion that human beings create their own gods. then the question arises of how ideas can be in a position to transcend physical reality at all. the mystai grappled seriously with these issues, and quite legitimately adopted a skeptical position. they scrutinized the public representations of the gods, an

act of the initiatory drama consisted in a symbolic enactment, through which the spirit was revealed. it was not just a matter of grasping the principle expressed in the words die and become; it had to be consummated through an inward act. the earthly part, of which in the mysteries the higher self learned to feel ashamed, had to be put off. the earthly self had to die that was the reality behind the outer symbol. the body lay for three days in a comatose state. but that was only the outward expression of the immense changes going on within the life of the initiate. it corresponded to a still more radical crisis on the level of the spirit. this act divides the life of the initiate into two separate parts. without direct experience of such things it is impossible to understand their deeper

stry, it is of no use to characterize the retorts, vessels, or tweezers used in the experiment that led to its discovery! there is just as little point, if we are trying to explain the emergence of christianity, in pinning down the sources that luke drew upon for his gospel, or upon which john based his secret revelation. their history, 184 christianity as mystical fact in that sense, can only be the outer court to research proper. tracing how the documents were pieced together will not explain the meaning to be found in the books of the pentateuch or the greek mystery-traditions. research is concerned with their way of looking at things, of which documents merely provide outer expression. likewise a scientist working on anthropology does not pursue the origins of the word man or its subse

SYMBOLISM OF THE BANNERS

nally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be

TECHNICIANS GUIDE TO THE LEFT HAND PATH

relevant personal strategies for the purpose of self growth and spiritual transformation. affiliation unlike many orders within thetemple of set, the occult institute operates with both an inner peristyle, and outer peristyle aspect. what this means is that interested individuals who are not members of the temple of set can participate within a restricted framework in the occult institute through the outer peristyle. this largely amounts to receiving the oit journal, engaging within "public" oit chat meetings and engaging in an ongoing dialogue with the grand master of the order (myself. this is in keeping with a long running methodology that oit has had both as a lodge, and then house within the order of the trapezoid. additionally, oit is also open for limited participation by first degr

THAGIRION

ogical interpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the anti-christ and the beast 666. the first mentioned characters are preaching salvation through them( jesus proclaims in the bible that he is the

s the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interp

THE BLACK LODGE

normously more important. sexually transmitted diseases such as aids and even herpes were unknown just 25 years ago! the threat that hiv poses to the aspirant can not be underestimated. for to underestimate in this regard is to die. if thelema is to survive so must its aspirants, adherents and brothers& sisters. that adjuration in another document known to you all better if you take no partner in the outer, even sub-rosa, becomes much more intelligible and clear to you. as in all these things a balance must be maintained. your lessons in the ordeals have taught you that balance is the way and the truth and the lvx. to the women of thelema; you must be especially careful for it is among your sex that the disease is growing the fastest at the present time. this fact is due to the nature of h

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

, and its length is 30 feet, diminishing in height toward the head and the tail of the serpent. near the open jaws of the serpent is another much smaller, oval mound. there are other such serpentine mounds near the mississippi river at mcgregor, iowa; another structure in licking county, ohio, resembles an alligator. at prairie du chien, wisconsin, there is a circular mound enclosing a pentagram. the outer circle measures 1200 feet, and the pentagon is 200 feet on each side. the mound is 36 feet in diameter and 12 feet high. its summit is composed of white pipe-clay, beneath which has been found a large quantity of mica. four miles away, on the low lands of the kickapoo river, is a mound with eight radiating points, very likely representing the sun. this mound is 60 feet in diameter at the

o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 307 referred to as ufos, their advanced technology allows them to remain invisible to earth s radar and other scientific detection devices until they permit themselves to be seen just often enough to provoke controversial sightings and signs to the people of the planet. in spite of their superior scientific knowledge, the outer space beings choose to visit earth because they are benevolent entities who wish to guide humankind in its spiritual evolution. essentially, the masters are the planet s spirit guides, and they can appear to earthlings from time to time in physical bodies simply by lowering their vibratory rate. as well as seeking to guide earthlings spiritually, the cosmic masters have also protected ea

ry rate. as well as seeking to guide earthlings spiritually, the cosmic masters have also protected earth on numerous occasions from both external and internal forces, king claimed. they have intervened and prevented ecological disasters from occurring. their spacecraft have, from time to time, blocked the invasion of the planet from hostile interplanetary imperialists who wish to colonize earth. the outer space masters have even gone so far as to erect an invisible barrier around the planet to protect it from invasion by the black magicians, evil aliens who wish to enslave the people of earth. as with a number of ufo contactees, king linked the masters from extraterrestrial worlds with the ancient metaphysical legend of the great white brotherhood, the light beings who are said to belong

c.e. c. 30 c.e, st. germain, krishna, and lord buddha (c. 563 c. 483 b.c.e. by benefit of his crucial role in the relaying of transmissions from aetherius, george king, in the view of the members of the aetherius society, had been elected by the brotherhood to become the next great spiritual prophet. to further assist his fellow brothers and sisters of earth to welcome the wisdom and knowledge of the outer space beings, king began to publish the cosmic voice, a transcript of the communications that he had received from the cosmic masters. he also began giving public demonstrations of his channeling of the extraterrestrial teachers and presenting lectures to audiences of the curious and the true believers in the spiritual teachings from wise mentors from outer space. on may 21, 1959, king w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

to get the woman under control until the next full moon when she would snarl, howl, and resume her wolflike behavior. rosenstock and vincent stated that the woman was eventually discharged and provided with antipsychotic medication, but she declared that she would haunt graveyards until she had found the male werewolf of her dreams. m delving deeper clark, jerome, and loren coleman. creatures of the outer edge. new york: warner books, 1978. eisler, robert. man into wolf. london: spring books, n.d. fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry h

haps such a prevailing atmosphere of national distrust contributed to the horror of films about ufo invaders, but the unsettling concept of aliens slowly taking over earth through the possession of human bodies became firmly implanted in the psyches of millions of men and women who now looked even more suspiciously at the skies above them. such television series as the twilight zone (1959 64) and the outer limits(1963 65) occasionally featured episodes concerning alien invaders, but my favorite martian (1963 66) portrayed extraterrestrial visitors as friendly and funny especially if one overlooked the antenna that sometimes sprouted from the top of the martian s (ray walston) head. it was a series aptly named the invaders (1967 69, starring roy thinnes, that focused on the paranoid concept

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

om of the poles (1906, in which he promoted the idea that a ship can pass from outer earth to inner earth. the effect of gravity pulls a ship against the interior in the same manner as it works on the exterior. he claimed that some sailors had already passed into inner earth without knowing it. gravity had pulled them to the interior side, where a 600 mile-long sun continued to keep them warm, as the outer sun had done. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d places of mystery and power 241 books on the hollow earth concept (fortean picture library) in between the woolly mammoth find and those publications of 1913, fascination in the hollow earth was exhibited by scientists and science fiction writers. jules verne (1828. 1905) published jou

s u a l a n d u n e x p l a i n e d places of mystery and power 259 above the timberline in the big horn mountains of northern wyoming exists a massive medicine wheel whose pattern of stones etches an imperfect circle with a diameter of about 25 meters. a group of stones about four meters in diameter establishes the hub of the wheel. twenty-eight gspokes h angle out from the hub and connect with the outer rim. the big horn mountains was significant to the crow, the sioux, the arapaho, the shoshone, and the cheyenne indians.but none of these tribes were known for building stone monuments. bits of wood found in one of the six smaller groups situated unevenly about the rim indicates that the medicine wheel has been there since at least 1760 and was likely constructed around 1700. the monumen

ubic yards of stone. pyramids outside of giza have stellar associations in hieroglyphics (nebka is ga star, h and djedefra is ga sehetu star, h or a star of sahu. during the ninth century, a caliph named abdullah al mamun became convinced the great pyramid held astronomical charts, maps, and mathematical tables, as well as treasures. in 820, he gained entrance into the pyramid by breaking through the outer stone. after heating limestone bricks, workers doused them with cold vinegar, creating cracks in the pyramid that allowed the caliph fs men to break through a wall and discover a passageway that led upward to the original entrance of the pyramid. turning around, they descended until they located rooms identified as the king fs chamber and another as the queen fs chamber. in the king fs c

henge. located on salisbury plain in england, stonehenge is a site of concentric rings of stone, an avenue, and paths leading to nearby burial sites. the stone circles are situated on a henge, an area enclosed by a bank and ditch; the surrounding circular ditch is 340 feet in diameter and five feet deep. there are four stone alignments.two are circles and two others are horseshoe-shaped patterns. the outer circle is about 100 feet in diameter and originally consisted of 30 upright stones (17 still stand, weighing an average of 25 tons and linked on top by a ring of stones. the stones, composed of sarsen, a kind of sandstone, average about 26 feet in height. pairs of standing stones are topped by a series of lintels. a term that describes an object that rests across two pillars, similar to

ce. a second ring consists of bluestones, a smaller-sized stone. within that circle are five linteled pairs of sarsen stones in a horseshoe shape. another horseshoe, consisting of bluestones, is at the center. an avenue outlined with parallel banks and ditches 40 feet apart leads into the henge. a single standing stone, called the heel stone, is positioned in the center of the avenue just outside the outer circular ditch. several of the upright stones were toppled during the roman occupation of britain between 55 b.c.e. and 410 c.e. two upright stones and a lintel fell in 1797, and two more in 1900. the five stones that fell since 1797 were put back in place in 1958 to restore the look stonehenge had between 400 and 1797. several theories have emerged about when stonehenge was erected and

THE HOLY ROSARY OF THE BRETHREN

thin it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly importan

THE KEY TO THE MYSTERIES

, and that is a pale rolling head. they have been prevented from rising to heaven by a wound received during human life, a moral wound which has caused a physical deformity, and through this wound, little by little, all of their existence leaks away. soon their moral soul will be naked, and in order to hide its shame by making itself at all costs a new veil, it will be obliged to drag itself into the outer darkness, and pass slowly through the dead sea, the slumbering waters of ancient chaos. these wounded souls are the larvae of the second formation of the embryo; they nourish their airy bodies with a vapour of shed blood, and they fear the point of the sword. frequently they attach themselves to vicious men and live upon their lives, as the embryo lives in its mother's womb. in these cir

eserve the title "arcanum arcanorum- o.m> illustration on page 286 described: this is a pentagram with an upright isosceles triangle in the midst, lower angles touching the two lower inner angles of the pentagram. there are white disks touching the points from the outside. the pentagram is white and circumscribed by a nimbus having five white wedge-rays coming from the inner angles and opening at the outer edge of the nimbus. the white disks have each a thin nimbus without rays and the following words, clockwise from top "charite "mystere "sacrifice "providence "perfection. the points have the following text inside, set in script type, same order "au dessus de tout etre "au dessus de toute science "au dessus de toute justice "au dessus de toute raison "au dessus de toute idee. in the centr

f the great arcanum of arcana. 287 it now remains for us to complete our work by giving the great key of william postel. illustration on page 288 described: this is bounded by a rectangle with height about twice width. the center of the illustration is composed of a hexagram of two triangles, points to top and bottom. this is circumscribed by a dark ring and surmounts concentric rings inward from the outer one as white, dark, white, dark- at which point the inner angles of the hexagram begin. the upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and ar

upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and arms is the classic roman agricultural magical square of five lines: sator, arepo, tenet, opera, rotas. the outer points of the hexagram extend lines radially to irregularly divide the space to the rectangular border, upper and lower points excepted. above the upper point are the words "keter pole arctique" and there is a nob at that spot with a line pulled diagonally upward to the left by an eagle, facing counter clockwise. above the eagle is the word "netsah, to the right "l air. the line from the

THE MAGICIAN S KABBALAH

the structure that the belief has meaning within. the golden dawn society referred to this as one example of a "confusion of the hierarchies. other examples are common in the new age movement as well, where beliefs are taken out of context of the systems which make sense of them (one that springs to mind is that of "karma. a gematria example occurs in "nightside of eden, written by kenneth grant, the outer head of the typhonian ordo templi orientis (oto. he links samael, attributed to geburah, with the greek god pan on the basis that smal= 131 by gematria, and he states that the letters peh-aleph-nun (pan) also value 131. this includes a number of confusions, namely; if there were a hebrew word pan, it would equate to 581, as a nun final has a value of 500; the word pan in hebrew might mea

ity fixity rajas sattvas tamas pain death bondage the scourge keeps the aspiration keen, the dagger shows that the magician is determined to make any sacrifice required, and the chain restricts his wandering. the three "binding items" surround the holy oil, representing consecration, grace and aspiration. this could be taken to symbolise in the concentric circles model of kabbalah that geburah is the outer circle of chesed, which has its roots in binah, to which the oil can be associated. wippler mentions that one can meditate on geburah and chesed as analysis and synthesis, in order to reach an accurate self-evaluation. this resumes the idea of justice, the path running from geburah to tiphareth, the central sephirah of balance. a useful object of meditation for this triad, and indeed any

THE MIDDLE PILLAR

sign, or sign of silence. it is the traditional gesture of the egyptian god harpocrates-one of the symbols employed to represent the holy child that grew from the union of the two opposites. it thus represents the growth, silent and unseen, of the golden flower. whilst employing the sign of silence, the student should contrive to imagine that the name which has been projected by the first sign to the outer limits of space, surges back upon him, penetrating him through and through. his whole being should be flooded with a divine light, and a sense of ecstasy should overwhelm the mind and vision. standing quietly in this sign, the practitioner should meditate upon the spiritual value involved in the nature of the name he has used. there should dawn upon his mind by direct perception an under

y the beginning of true "personhood" but also the commencement of a natural polarity between the general and the specific. several stages marked the process of heilsweg or individuation. the first stage was the confrontation with the shadow-those unconscious aspects of the self which have been buried or ignored by the conscious mind. ths begins with the dissolution of the false self, the mask, or the outer persona. the persona is a complicated system of relations between individual consciousness and society,fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual.9 psychology and magic 109 next, the individual encounters his "soul image" the anima or the animus. the final step is the

only recognize the soul image within as a part of their own inner self, they would stop attributing their flaws to their mate and retract the projection. any psyhc energy that has been bound up in the projection would be freed for other, more progressive pursuits. the encounter with the soul image usually takes place later in life, after the dynamics of youth, reproduction, and the priorities of the outer world have been satiated. confronting the soul image is an indication that the second half of one's life has commenced. once the contrasexual soul image has been brought to consciousness, however, it may not be possible to "lose ourselves completely" in the love of another, for we have now found the object of that love within us. ths brings with it the realization that we are in fact com

love to a projected illusion in order to prop us up. instead we are enabled to develop a deeper love and a conscious devotion to our partner. the proper role of the soul image is that of the psychopomp, guiding the soul around impasses on its way toward spiritual transformation. it is the mediator between the conscious and the unconscious. whereas the persona is the reconciler between the ego and the outer world, the soul image is the reconciler between the ego and inner world. once fully realized and integrated, the soul image can bring incredible enrichment into consciousness and a vital expansion of the true self. archetypes the third step in the process of individuation is the manifestation of archetypes. an archetype is an idea, mode of thought, or godform that has manifested from the

es the use of symbolism and allegory to initiate alchemical change and psychc integration. may i emphasize fhefacf that the elements andfuncfions, comingfrom the superconscious, such as aesthetic, ethical, religious experiences, infuifion, inspiration, states of mystical consciousness, arefactual, are real in the pragmatic sense. because they are effective .producing changes both in the inner and the outer world. therefore fhey are amenable fo observation and experimentation, through the use offhe scientific method in ways suited to their nature; also fhey can be influenced and utilized through psycho-spiritual fechniques.26 assagioli defined the parts of the psyche (see figure 6, p. 126) as: 1. the collective unconscious, a surrounding psychic "membrane" which permits constant and active

THE MOTHMAN PROPHECIES

ujnovic was driving south on state route 66 from chester, west virginia, to weirton in the northernmost tip of the state. his was one of the first important sightings in west virginia that october. a month that would produce sensational incidents all up and down the eastern seaboard "at one time, it looked as if there were windows in the craft and after it got past we could see a revolving light. the outer glow of the light made a fast-flickering type of light as the object was hovering" it eventually disappeared as mr. vujnovic went on his way. in the weeks that followed, the lights and some dark objects of awesome size were seen from one end of the state to another. in sistersville, a town mentioned in the 1897 "airship" reports, local ufo fans organized an informal warning system, calli

THE NECRONOMICON SIMON VERSION

covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until they have seen the signs of the mad god and felt the fury of the hellish queen. and against the ancient ones, there is only defence. only a madman, indeed, such as i am called, can hope to have power over them that dwell in the outer spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man's mind can conceive, the sight of which he can hardly bear. there was a time when the gate to the outside was open too long and i witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse. the ancient one that had escaped i

he one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and

n in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm

ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus

THE PATH OF KABBALAH

annot attain spirituality, only one s inner sensation becomes spiritual, corrected and awakens him, while the body continues to suffer. while the soul of the kabbalist continues to climb, his physical health continues to deteriorate. why then does the body not climb alongside the soul? because the body cannot become spiritual. spirituality is an inner ascent of the soul; it has nothing to do with the outer part, meaning the biological body. the body is doomed to perish and be buried in the ground. that is the end of its correction. when the body expires, one gets a new body, just as we change a shirt when the one we wear needs washing. there are souls like the soul of rabbi shimon bar-yochay, the ari, or rabbi yehuda ashlag, that have already corrected themselves, and no longer need to des

importance of the work in themselves, for the purpose of creating a collective vessel. all the kabbalists since the time of rabbi shimon bar-yochay held these assemblies of friends every week. the ari and rabbi moshe chaim lucato (ramchal) wrote about such assemblies as well as other kabbalists in russia, among which are some of the greatest teachers of the previous generations. the influence of the outer society awakens one s beastly desires, which become a serious obstacle for spiritual progress. we must escape influence of people who try to influence us consciously or unconsciously. even partaking in conversation with such a person can result in a loss of spiritual achievements that took many months to come by. i have no wish whatsoever to encourage isolation from society, but a beginn

rson a way out of the anguish that befalls him and finds the spiritual world through a second path the path of kabbalah (torah. the hebrew word torah means instruction. there are clear instructions in the torah/kabbalah that teach us how to attain spiritual attainment, while combining it with family life, study and work. it is an instruction of how to discover our inner spiritual world as well as the outer physical world. desire q: if we are only a desire, like all other creations, then what is our deepest desire? a: our deepest desire is to cleave to the creator. that is everyone s unconscious desire. it has been imprinted in us to begin with and it is the only desire that we are actually eager to satisfy. but that desire only becomes clear to us to the extent that we are willing to accep

d it were only phases in its evolution. in fact, the entire creation is comprised of that fourth phase. everything that exists, except for the creator, is that behina dalet. this behina dalet is named malchut (kingship, because the will to receive governs in it. 113 of 273 picture of the four phases four phases the fourth phase is the only creature. it is divided into outer parts and inner parts. the outer consists of sefirot, partzufim, worlds, and our world, and the still, vegetative and animate. the inner part consists of the human souls. the difference between those parts is only in the magnitude of the will to receive that they have. when the fourth phase is entirely filled with light of wisdom, it is called olam ein sof (world without end, because its desire doesn t limit the recepti

ubes through which the knowledge of the creator pours to our world. kabbalistic knowledge is not valid before it goes through one s heart, one s emotions. one may study any science in the world without changing his attributes; there is not a single science that demands of the scientist to change his view and correct himself. this is because all sciences revolve around accumulating knowledge about the outer part of our world, though i must say that even science is beginning to find out about the dependency between the results of an experiment and the attributes of the scientist that held it. in the future, scientists will discover that any real knowledge can be attained only if the researcher equalizes his own properties with those of the subject of study. 194 of 273 therefore, if we wish t

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

ths of idealism; but we might add, from a strictly logical point of view, that the latter system has much to support it. in all and every one of us lies a certain individual desire, which is strictly subjective, in the individual it is called character, in the nation government. the laws of a country are the compilation of a series of individual characterizations, a series of inner reflections of the outer object. in each one of us there is a slight difference of effect, and this variation results in the survival of the fittest intellect. now the essential difference between the spirit of an individual and that of a nation is this: the first acts intuitively, the second mechanically; the former propels the latter, whilst the latter reacts as a drag on the former. if the former is in a heal

ht of ichor of the veins of hell! curses leap leprous, epicene, unclean, the soul of the obscene incarnate in the spirit: and above hangs sin, vast vampire, the corrupt, that swings her unredeeming wings over the world, and flaps, for lust of death. and love *tannhauser, vol. i. p. 239. gkill me, h cries tannhauser. gin the kiss, h answers venus: thus ends act ii. act iii opens a different scene. the outer materiality of body is all but sated, the starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling light

hts so idly clatter? i do not care one jot for matter, one jot for spirit, while you say one is pure ether, one pure clay *the sword of song, pentecost, vol. ii, p. 183. in pure idealism, objects have no independent existence; but in the above, which is no less than pure hylo-idealism, they have. yet none to the individual brain, until they have been brought into reciprocal relationship to it. if the outer world is an illusion, then the inner world of self is but a delusion, a mere mirrored reflection of shadows cast by some blinding sun; so hope some of us, as orpheus did when he sang: this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. h *the argonauts

the buddhist as it has risen and fallen over the east for hundreds and thousands of years. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched, from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining .kathaka upanishad, v, 15. the veil of maya shrouds the true aspect of things; it cuts off the outer from the inner world, rendering the former esoteric, and the latter exoteric. this idea of the all as the one, is magnificently described in gthe ultimate voyage, h when the voice of god. the voice of the soul that is. says: gthe last and greatest is within you now. h then fire too subtle and omniscient devoured our substance, and we moved again not down, nor up, but inwards mystically i

ircle, which expresses them in terms of science; and the whole is encircled by the ring of agnosticism, beyond which philosophy as philosophy cannot penetrate. the three circles of mysticism, hylo- idealism (idealism and realism, and agnosticism; or magic, science, and philosophy, are all bisected by the pyrrhonistic line of doubt which alone vanishes in the circumference of crowleyanity. this is the outer circle of all, forming, with the pyrrhonistic line, a perfect yin and yang; itself the unutterable t a o. to attain to the ne plus ultra of crowleyanity, it will be necessary to arrive at a state of desperate despair, a state in which the equilibrium of both body and mind are balancing between conscious alienation and unconscious insanity; and this state is the cerberus we all have to pa

THE TAROT OF C C ZAIN

er cup the forces of woman; together revealing the truth of soul-matehood, and indicating how the finer energies of man rejuvenate woman and how the finer energies of woman rejuvenate man; their forces mutually sustaining each other and making a joint immortality possible. the eight-point star symbolizes the law of equilibrium, the balance between spirit and matter, male and female, the inner and the outer. it is the book of the apocalypse sealed with seven seals, and thus represents the inner realization and the outer realization, the birth of the soul and the birth of the body, under the influence of the planets, represented by the 7 surrounding stars, or seals. each of these smaller stars, or seals, has four points, to signify that man should recognize the nature of its influence and re

THE SECRET RITUALS OF THE OTO

s%20of%20the%20o.t.o/p1c1.html (2 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. comparatively onerous. it is made clear, for example, that the high-flown statements in the third paragraph of the manifesto referring to the sacred society from which it is impossible to be expelled do not apply to the o.t.o. itself. for in article 5, section 4 of the constitution it is laid down that the outer head of the order shall have the right to cancel or suspend the charter of any subordinate organization. and shall also have the right to suspend or dissolve the membership of any person whenever such action is, in his or her opinion, for the interest of the o.t.o. after a brief synopsis of the nine degrees of the o.t.o. of which more later reuss s manifesto concluded with the following

s death in 1947 there was no real organized o.t.o. activity outside the u.s.a.22 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (3 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter five the o.t.o. since crowley s death23 after crowley s death, karl germer, who was born in 1885, became the outer head of the order that is to say, the chief (on the plane of earth) of the o.t.o. germer was devoted to both thelema and to crowley himself and he did everything in his power to revive the order. in these efforts he was only partially successful, for his difficult temperament upset many of those who might otherwise have become his allies. nevertheless his good business sense not only sav

introducer. m.w.s. takes position on tau, setting up the. and placing the crucifix on his breast. g.m. draws sword, and goes without veil. introducer, who has habited postulant in white, with iv apron, and placed the v.s.l. in his hand, takes the petition to g.m. who takes it to m.w.s. who says: admit the postulant! introducer returns to postulant, and leads him amid strains of martial musick to the outer veil. then he knocks. g.m. draws veil) g.m: who are you? introducer: a member of the body of initiates. g.m: whither go you? introducer: to the immortal mansions of babalon. g.m: what is your rank? introducer: i am become a perfect magician. g.m: give me the sign (done) your petition has been favourably received by this princely chapter; but, whilst we admire your zeal and courage, alas!

.o. things are in thee! o nature! thou self of nothing! for what else can i call thee? in myself i am nothing but self; in thee i am that self of nothing. live thou in me and bring me to that self which is in thee! a charge of the o.h.o. to baphomet merlin, by the grace of god triune, and by the favour and appointing of the secret master, called to the service of mankind, and exalted among you as the outer head of the order (o.h.o, unto baphomet, supreme and holy king of ireland, iona, and all the britains within the sanctuary of the gnosis, most puissant and sovereign commander of the holy order of the temple, grand master of the knights of the holy ghost, greeting and peace in the most sacred and mysterious name of the true and living god most high, and in the word, and in the holy ghost

THE HOLY BIBLE KING JAMES VERSION

in my sight. 10:3 now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 10:4 then the glory of the lord went up from the cherub [and stood] over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the lord s glory. 10:5 and the sound of the cherubims wings was heard [even] to the outer court, as the voice of the almighty god when he speaketh. 10:6 and it came to pass [that] when he had commanded the man clothed with linen, saying, take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 10:7 and [one] cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims, and took [t

TYSON DONALD NEW MILLENNIUM MAGIC

of the absolute manifest universe that he or she perceives through senses, memories, thoughts and dreams. the individual's personal universe is always a smaller circle than the circle of the manifest universe, simply because no one can know everything. within the personal universe are lesser circles representing levels of personal control. these nestle one inside the other, wheels within wheels. the outer- most circle is that least affected by the personal will; the innermost circle is that most affected, and is what the individual usually thinks of as "self" the perceived self is never the true self. the true self cannot be perceived, since it is the ultimate vantage of perception. only god can know itself totally, perceiving self with self. in symbolic terms the true self is the point a

circle in ancient times. this form of glyph occurs in prehistoric carvings such as the hallristningar) and is a letter of the phoenician and older greek alphabets (q. the best known circle-cross is the cross of the celts: the celtic cross is not merely an architectural device for surmounting the structural weakness of stone, but a complex philosophical statement. the circle divides the inner from the outer and f es a limit to the limitless. it represents the world of change and form. the cross reconciles the opposites of manifestation and thus symbolizes changeless and formless eternity. therefore, the circle is a symbol of material life, and the cross a symbol of death, or eternal life. together they embody the revolving wheel of creation. the cross can easily be derived from the circle b

s. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being, less well in the higher concerns of the spirit, where concrete forms become redundant. as the magus projects his or her will through the instruments, they act like windows of stained glass, each of a single color that transmits its own wavelength of light. they are most effective when used in the imagination, called the astral world by occultists, especially when they a

iolin f r z$ seven planets of the ancients, which must not be confused with the planets of astronomy, for the ancient planets are god-forms rather than material bodies. it would be reasonable to assume that the seven planets would be most close- ly linked to the star of seven points, the heptagram. traditionally this is not the case. it has been the custom in magic to assign six of the planets to the outer points of the hexagram and one to the emerging center point. therefore, the hexagram to which the planets are assigned is on the verge of becoming the heptagram. under the symbol of the cross was described the process by which the perfect circle of the heavens was divided into two parts by the path of the sun and then, to restore a balance, subdivided into four parts by the prime meridia

t fit into astrology and cannot be forced to do so. these variants, which really bear no features of mercury but are distinct planets in their own right, can be assigned signs of the zodiac to rule by placing them in a second ring around the zodiac outside the ring of the traditional planets. each vari- ant rules a pair of signs on opposite sides of the zodiac, just as do the traditional planets. the outer ring is completed by the nodes of the moon. as is true of the sun and moon which compose them, each node rules only one sign: the relationship between the variants and the three outer planets of modern astrology can be observed from the signs they rule. the variant form that rules capricorn and aquarius is the true occult symbol for uranus. the variant form that rules sagittarius and pis

TYSON DONALD SOUL FLIGHT

wn members joined the theosophical society.l13 history of the golden dawn the golden dawn was founded by three master freemasons: dr. william robert woodman (1828-1891, dr. william wynn westcott (1848-1925, and samuel liddell mathers (1854-1918. woodman suffered from ill health and lived some distance from the center of london, and so played little active part in the running of the golden dawn in the outer, as the more or less publicly accessible lower grades of the order were known. he died before the second order, the roseae rubae et aureae crucis (ruby rose and cross of gold, where the higher mysteries of practical magic were taught to carefully selected initiates, came into being in 1892."4 the work of running the golden dawn fell to westcott and mathers. according to the history of th

ny way from ordinary people except the appearance and sensation of transcendent health and physical vigour (whether they seemed persons in youth or age) which was their invariable accompaniment; in other words, the physical appearance which the possession of the elixir of life has traditionally supposed to confer. on the other hand, when the rendezvous has been in a place free from easy access by the outer world they have usually been in symbolic robes and insignia.l16 both mathers and his wife, the former mina bergson, sister of the famous french philosopher henri bergson, were strongly mediumistic. they communicated with the secret chiefs through a variety of methods familiar to spiritualists-mathers specifically mentions astral projection as a key method in his manifesto, but he and his

in this quotation relates to the ritual pattern adopted by the sphere group of florence farr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in

resumption that drives me, but my conscience as a psychiatrist that bids me fulfill my duty and prepare those few who will hear me for coming events which are in accord with the end of an era.175 jung observed that the ufo phenomenon had appeared just prior to the transition from the astrological age of pisces to the dawning age of aquarius. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrolo

or and a sense impression. let me give you an example. suppose a spirit presents itself as a gray alien. the spirit exists only on the astral level of the mind as it has no physical existence whatsoever. however, it can only interact with the mind of the person with whom it communicates by casting itself into the form of a sensory metaphor. it puts on a body and apparently projects that body into the outer environment, making it completely solid and real to the person who experiences the sensory metaphor of its existence. it is not really in the physical world at all; it has merely overlaid an astral form of itself that exists in the astral world on top of the physical world. yet, to the person who perceives it, it has texture, shape, and warmth. it can be seen, touched, smelled, spoken to

TYSON DONALD THE MAGICAL WORKBOOK

al before. even when a ritual is described in detail, it is not enough for the practitioner to know all of the required physical actions and gestures. much more important are the inner actions-visualization of astral forms, manipulation of energy centers and esoteric currents, vibration of words of power, transformation of the aura and the astral body. in those extremely rare instances where both the outer and inner actions of a ritual are described in precise and exhaustive detail, it is still not enough. the ritual will prove ineffective unless the practitioner has trained and strengthened his or her occult faculties. introduction xiii you can study the theory of how to ride a bicycle for months, and receive advice from hundreds of expert cyclists, but unless you actually practice on a b

ass candlestick. around the altar a white circle nine feet in diameter has been painted on the dark floorboards. the band of the circle is three inches wide. there is space to walk around the outside of this circle, since the room is exactly sixteen feet across. between the sides of the altar and the ring of the circle is a gap of almost three and one-half feet; between the ring of the circle and the outer walls is a gap of three and one-half feet. as you slowly walk around the outside of the circle in a clockwise direction, you pass on your left an inverted green triangle painted in the center of the north wall at the level of your heart. it is quite large, about three feet across on each side, and completely filled with solid evergreen color. the east wall in front of you bears an uprigh

there, but taking his physical life for a material basis, send it on into his feet. there he shall again momentarily formulate the name-then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awake the corresponding charging an object 103 forces of the name in the outer world. standing with arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in "the sign of the enterer" while vibrating the name out into the universe. on completing this, make the "sign of silence" and remain still, contemplating the force you have invoked. note that in the original golden dawn technique the name of pow

sympathy. the vibrations of your aura send the air issuing from between your lips outward in all directions, expanding at an exponential rate until the vibration of your voice saturates the entire universe to its uttermost limits. feel with your astral awareness the entire universe humming with this vibration as though it were a giant crystal bell. visualize the energy as the sounds rebound from the outer limits of the universe and return to focus in the east, just beyond the shining ring of the magic circle. the sounds become ever more concentrated, until they assume a vaguely humanoid shape that is bright yellow. as you watch with your astral vision, this shape defines itself into an angel ofvast size, taller even than your enlarged astral body. the angel has a human head, golden hair

tward to fill your transparent golden aura and set it vibrating in sympathetic response to your body. the air issuing from your lips is driven forth in all directions by the vibrations of your aura with rapidly increasing force until the vibrations of the name fill every part of the universe, and cause a sympathetic vibration in the universe itself. visualize the energy as the sounds rebound from the outer limits of the universe and return to focus in the south, just beyond the shining ring of the magic circle. the sounds become ever more concentrated, until they assume a vaguely humanoid shape that is bright red, the color of fresh blood. as you watch with your astral vision, this shape defines itself into an angel of vast size, taller even than your enlarged astral body. the angel has th

TYSON DONALD THE POWER OF THE WORD

ng sign. for example, as the moon enters the sign of sagittarius, the silver ring bearing the occult banner ihhv is put upon the left index finger. all during the period when the moon remains within the bounds of sagittarius, the angel of severity hazekiah can be used by the magician, under the authority of this banner, to accomplish controlling, analytical, critical, or restricting works both in the outer and inner worlds. this angel is especially powerful in those works that involve the controlling, critical, and physical aspects of the sign sagittarius, and the ninth house of the zodiac, to which sagittarius corresponds- such as experiments involving new ideas, novel sensations, body transformations, role reversals, explorations in philosophy or religion. when the moon passes from sagit

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ench new left has begun to ask, what is the self in a commodified economy? what are we in a society which attempts to buy, sell, and (above all) package everything? a world in which quantity has replaced quality and advertising has replaced thought is antithetical to coming-into -being. the situationist approach has been a duality- the inner life of the individual must become her own work of art, the outer work becomes an endless act of criticism- decoding and deconstructing everything for its hidden texts. whereas the satanist must become aware of hidden texts, the ceaseless mental masturbation of deconstructionism is merely another trap. the satanist does pursue the inner work of making his life a work of art. but the satanist does not waste time criticizing/deconstructing society; inste

WICCA WITCHCRAFT TODAY

ilt round-house with a roof like an inverted saucer, made with sods and supported by thousands of oak posts set in graduated rings. the innermost ring formed a room about 18 feet in diameter with a large stone hearth in the centre. this house, about 6,000 square feet in area and 90 feet in diameter, was presumably the chief's or king's house, and he and his family lived in the centre section; all the outer circles were cattle stalls. it is thought to have been still occupied in christian times. the house was lit only by the central smoke-hole, which at best could give a sort of twilight. it is certain that at times they would have a watchman on the roof of this house, which would look exactly like a conical hill, and as it is almost as certain that this watchman would go up by a ladder and

k and a two-pound taper in his hand, ask pardon of god, the king and justice. then burnt alive. he was stripped, in a few minutes his body was hairless "his moustache and little beard, now eyebrows" said the commissioner "now the fingernails, you will now pull out the fingernails' page 244 'he was bound stretched out on the floor, his legs from knees to feet enclosed between four boards; of which the outer pair were fixed, the inner ones movable. by driving wedges into the space between the two movable boards it was possible to crush the victim's legs. the first wedge was driven home between the knees, then another was inserted at the feet. when this was hammered to the head. a third was inserted immediately below the first. at the second stroke of the fourth wedge several bones of the fee

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e, that he wished to be extolled for his terrible visions i will certain, take his picture home and hang it beside the picasso. the birds will sing their love in the happiness between us. brotherhood collected by donald morrison, o.d.a.l. from faith and practice of london yearly meeting of the society of friends: the life of a religious society consists in something of principles it professes and the outer garments of organization it wears. these things have their own importance: they embody the society to the world, and protect it from the chance and change of circumstance; but the springs of life are deeper, and often escape recognition. they are to be found in the vital union of the society with god and with one another, a union which allows the free flowing through the society of spiri

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ber your philosopher s doubts. beware! the mind of the believer stagnates. it fails to grow outward into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ich was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding them (xxi. 12. 12 foundations of the walls of the new jerusalem. 12 stars on the head of the woman, xii. i. 24 elders around the throne, on 24 seats, iv. 4-10. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 42 months, the gentiles tread over the outer court of temple, xi. 2. 42 months, the 7 headed beast to have power to blaspheme xiii. 5. 144 cubits, the height of the walls of the new jerusalem, xxi. 17. 666, the number of the beast. 1000 years, the dragon bound for, xx. 2-3. 1000 years, souls of the faithful to live and reign, xx. 4. 1260 days, the two witnesses prophesy, xi. 3. 1260 days, the woman to be in the wilderness, xii. 6

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

t the keynote of their philosophy was an immense spiritual optimism? it appeals to me that the latter is the more true interpretation. they realised that beyond the confines of matter lay a more perfect existence, a truer realm of which terrestrial administration is but a too often travestied reflection. they sought, as we seek now, the good, the beautiful and the true, but they did not hasten to the outer in the thirst for sensation, but with a finer perception realised the true utopia to be within. and the first step in that admirable progress was a return to the simple life; hardly, indeed, a return, for most of the magi were thus brought up from birth* the hardihood engendered by the rugged life, coupled with that wisdom which directed their association, rendered these children of natu

WORKING CEPHALOEDIUM VERSION 1

arlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the w

WORKING CEPHALOEDIUM VERSION 2

arlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the w

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work is not studied until all of the preliminary outer order work has been completed. the students are exposed to the watchtower tablets in ritual, and they do commit fundamentals of the system to memory, but no actual enochian ritual is performed in the outer order. regardie himself warned against approaching the advanced work without a sound foundation. i might add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the prim

alternative is one that both the occultist and the medium would accept: the same spiritual entities over the years contacted more than one person, whether it be trithemius, agrippa, or whomever. while dei aemeth has been connected with the enochian system of dee and kelley, a close examination of it reveals that most of its names are in hebrew, with the only possible exception being those around the outer rim and some of the vertical names (there is no indication that these are enochian either. hebrew letters are given in the dee papers, in association with letters around the outer rim, but they are too difficult to decipher. it is left to the scholars to unravel their etymological origins. in "the concourse of the forces" lecture, it is clear that mathers, or whoever wrote this extraordi

everyone who worked with the tablets could feel. in the de manuscripts, we are told a number of times that every letter re resents an individual angelic force, and that the grouping of thes. forces produces the potency. of this outer circumference and its function of the seal, th angel michael says "note: out of this circle shall no creature pass, that entereth, if it be defiled" here we are told the outer circumference of the seal preven anything from entering it. thus all visions that appeared in crystal would be true ones. within the dee manuscripts, the ci cumference also represents the hebrew 40-lettered name of however, the manuscripts are contradictory at another poi they say "some letters are significative of themselves; indeed no letters but double numbers being the name of god" t

name of god" the sum of the numbers is 340, which could relate by gematria to the word shm, meaning "name (the finals being ignored in this instance. it is also worthwhile noting at this point that the value of 341 relates by gematria to the word amth which seems more in keeping with the name of the seal (possibly the letters og could be counted as 1, which would then bring the total to 341) from the outer circumference of the sigillum another fur ther seven names can be derived, using the principle outlined s.a [s. a. are the initials of the magical name used by w.w westcott eds. we count to the right if the numbers are over letter and to the left if they are under a letter. 9 as one can see from the above, there appears to be some sort of overlap in working the names out. i came to the s

els. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

our as a mark of their esteem. regardie also hated to see the golden dawn system abused. he thought that the publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered

ad a membership said to equal that of their british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and 6=5 and 7=4 grade rituals of mathers, who was said to have visited the american temples in 1913-14. in 1910 felkin receive& a series of small white books from waite containing the outer order rituals and the equinox of the holy order of the golden dawn. these, according to waite, were "newly constructed from the cipher manuscripts, and issued by the authority of the concealed superiors of the second order, to members of recognized temples" on comparing these with the golden dawn rituals, they are almost identical as far as structure goes, with waite using his own invoca

es were held on week nights for outer order members in which esoteric philosophy and ritual were taught. on weekends he held classes for the inner order members to hone their knowledge to a fine point. these included ritual, enochian pronunciation, and meditative exercises in the vault. by 1926, the year of fe&in's death, the inner order had grown to over 100 members with an unspecified number in the outer order. the inner order group was an extremely wealthy one and had members in many of the key local bodies throughout the havelock north and hastings area and collectively wielded a tremendous amount of power for the area. some felt this when they tried to divulge information on whare ra to outsiders. one such individual (whose wife was apparently a member) was convinced that felldn pract

mbers from the temple's early days. if felkin was a dreamer, as ellic howe claims, it was a totally different man who came to new zealand, for he must have undergone a dramatic change in character. one of the major problems that caused whare ra to split from the stella matutina was the buildup of insane comments to the fe&ins from the amoun chiefs. within the inner order of the stella matutina in the outer, there is a great deal of astral work too involved not to be undertaken without using the prescribed order safeguards. failure to do so could result in the practitioner encountering the same problems experienced by amoun chiefs, as francis king relates in his book, ritual magic in england. felkin, on the other hand, had strict rules about slaying, and often preached about the dangers of

f frater aur mem mearab [felkin] 8=3 and the v.h. soror [mrs. felkin, members of the r.r. et a.c. under the obedience of the rites of germany and great britain, and the v.h. soror maria poimandres [miss felkin] 6=5 permit three fraters piscator hornimmt 5=6 kiora 5=6 lux e tenebrls 5=6 to form and rule both the inner and outer orders of the r.r. et a.c. and the stella matutina in australasia. for the outer order of the smaragdum thalasses temple of the stella matutina in the outer. havelock north, hawkes bay, new zealand. the outer order was the smaragdum thalasses, but it fell under the banner of the stella matutina in much the same way as the guild of st. raphael did in britain. felkin further wrote of this visit that trip to new zealand taught me more clearly than any other experience t

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